















Copyrights?_ 

COPYRIGHT DEPOSIT 







































Road to Freedom 


Books by 

FLOYD B. WILSON 


Paths to Power. 

18th Ed. 12mo. Cloth. $1.00 


Man Limitless. 

5th Ed. 12mo. Cloth. Gilt Top. $1.25 


Thro’ Silence to Realization. 

6th Ed. 12mo. Cloth. $1.00 


The Discovery of the Soul. 

4th Ed. Cloth. $1.00 


Road to Freedom. 

12mo. Cloth. $1.00 

























































f 















/ 


- 





























0 




Road to Freedom 


Health, Success, Happiness, not bolts 
from the blue falling indiscriminately 
on the deserving and undeserving 
alike, but within the grasp of the 
million if they learn and follow the 
road open to all. 


BY 

FLOYD B. WILSON 


Macoy Publishing and Masonic Supply 
Company 


45-47-49 JOHN ST., NEW YORK. 






Copyright, 1912, 

BY 

Floyd B. Wilson. 


ALL EIGHTS BESEBYED. 


C.CU327155 

Ko { 




<#> Ti> itQzt. /j. 


CONTENTS 

Thought-Current of the Twentieth Cen¬ 
tury . 11 

The Individual—His Growth and Devel¬ 
opment . 52 

Human Creations. 61 

The Unselfishness of Selfishness. 70 

Age Infirmities and Age Limits, Myths. 81 

Controversy. 94 

Man—A Soul in Action. 114 

Cosmic Consciousness. 141 

Man’s Unclaimed Heritage. 150 

The Wide Range of the Twentieth Cen¬ 
tury Psychology. 173 

Concentration Lifted into Consecration 187 















I 
























* 


t 







FOREWORD 


Thought builds character and creates per¬ 
sonality. The road to freedom is made easy 
and clear through rightly disciplined thought. 

With heartfelt thanks to all those who have 
written me, claiming that in one way or another 
they have been benefited by my books, I send 
forward another volume, in the hope that it 
will be found an acceptable supplement to those 
that have gone before. 

Floyd B. Wilson. 

New York, August 1st, 1912. 


















THOUGHT-CURRENT OF THE 
TWENTIETH CENTURY 

We stand today at the commencement of a 
new century reviewing the progress in all 
things that the world makes note of as proofs 
of its advancement in enlightenment and civil¬ 
ization. We are part of the progress of the 
last fifty years—of the triumphs of steam and 
electricity—and we take a special pride in that 
we are of this age and time. 

Our writers never grow weary of telling of 
the marvels appearing in the physical world. 
The very air we breath is full of psychic forces 
to stimulate all thought in its search for new 
surprises in inventions. And the press heralds 
new discoveries in such strains, that the story 
of them becomes the one important topic of 
conversation even in our social gatherings, and 
11 

[An address given before the New Thought Society at its 
annual Convention in New York, 1909, and again in Boston, 

1910.] 



12 


Road to Freedom 


the pulpit takes up the theme as texts for 
sermons. 

In short, we are mad in that our estimate 
of the world’s progress is made on these lines 
so exclusively. The rifled-cannon, the mortar 
with its shell, and the Gattling-gun are all ap¬ 
palling forces in the destruction of physical 
life. The tomahawk and the scalping-knife 
are weak instruments beside them. Which are 
the less brutal? Why? If thought glories in 
inventions of this character, thought will find 
a use for them. The waves of thought that 
pass over the world from time to time deter¬ 
mine the individual thinking of the masses. 
To oppose a mighty thought-current in active 
motion is as great folly as for one to attempt 
to stay the movement of the Ocean’s tides. 

New thought-currents spring up, not neces¬ 
sarily in opposition to others, but when old 
ones have spent their force and have had their 
day, thought-waves rise quietly—sometimes a 
single mind only starting them. If unworthy 


Thought-Current of Twentieth Century 13 

factors in true progress and civilization, they 
cease to grow—they die from want of sus¬ 
tenance, they may be only the suggestors of 
truer, greater inspirations to be set in motion 
later on. 

History speaks of the close of the fifteenth 
century as the dawn of a morning after a night 
of a thousand years of darkness and ignorance. 
Prior to this dawn middle English had been 
made a language by Gower and Chaucer. Boc- 
cacio and Dante’s imaginations found language 
for expression beyond the sense-plane of the 
age. Throughout all Europe a mighty mental 
uprising was manifest—the current gathered in 
force, and the Church trembled because of the 
danger it felt approaching. Man had again 
commenced to think. Thoughts were found 
to be things of mighty force and power. Gal- 
lileo and Kepler were receptive, and their 
thoughts swelled the current. Barriers were 
broken down. Thoughts reached beyond the 
senses of the physical vision. They encom- 


14 


Road to Freedom 


passed the earth—they penetrated to the stars 
—they recognized man’s power to obtain the 
seeming impossible. The word “ Impossible ” 
held by the myriads for ages was blotted out; 
and in its place shone forth in brightness the 
word “ Light.” 

The current borne upon these waves, usu¬ 
ally denominated “ The Revival of Learning,” 
was not a spiritual uprising. It was the de¬ 
mand of the human intellect for a wider range 
—it demanded to know real boundary lines, 
if any there were. No story told from the 
cloisters, by those whom the ages had declared 
held the keys to all knowledge, would be ac¬ 
cepted by the daring, resolute thinkers of 
that day without proofs—no books however 
sacredly guarded, told a history that they would 
accept without intelligent demonstration. 

■ Borne on this current, and stimulated by 
thoughts of personal gain and national ag¬ 
grandizement, Spain finally lent aid to Colum¬ 
bus and a new world appeared. Portugal, 


Thought-Current of Twentieth Century 15 

England and France were swept by this cur¬ 
rent — there was no staying its force. The 
dazzling dream of wealth and extension of 
territory were the first factors to encourage 
the various nations to send out navigators in 
the search of discovery. The real settler came 
later. He came environed by all the bigotry 
of the narrow civilization of his time, yet he 
sought a broader field and a freer air. An 
irresistible impulse was bearing him forward. 
He did not half recognize the current, yet he 
was obedient to its course. All thought-cur¬ 
rents have their purposes, there is a wise end 
to be ultimately reached. The path to it is 
often full of mystery, but all these great cur¬ 
rents have been directed to a special purpose 
in human progress,—to perfect the glory of 
existence, to unfold man to manifest the God 
within him, to teach the truth of that Eastern 
aphorism—“ For the sake of the soul alone 
the Universe exists.” 

With extension of territory came grave 


16 


Road to Freedom 


questions in legislation. The spirit of that age 
could be summed up in regard to this problem 
in a single sentence, “ These new colonies are 
dependencies—are ours, and we may do what 
we will with our own.” Then oppression be¬ 
gan, and it started a new thought-current in 
the Western Hemisphere which a greater 
geography, a greater world, a greater God 
made manifest. The Colonists asked, “ Why 
do we pay tribute to the useless ? ” Then mind 
began to realize its right to think for itself. 
Though wrongly interpreted at first by man, 
this was really the awakening of the indi¬ 
vidual consciousness to its realization of the 
one universal mind, to knowledge of Being. 
They called the thought-current, “ Liberty/ 
little realizing how small a factor of that word 
composed the liberty for which they sought. 
The justice of the demand swept beyond the 
confines of the oceans. It penetrated Europe; 
and, even opponents like Pitt, eloquently 
pleaded the righteousness of the enemy’s cause. 


Thought-Current of Twentieth Century 17 

The combined strength of English armies and 
kingly precedents were powerless before the 
irresistible force of the invisible thought-cur¬ 
rent of progress. 

Later it quickened France to action, and 
other nations kept their Monarchies only by 
giving “ freedom of subjects ” a truer mean¬ 
ing. When the Colonists found the surging 
current had carried them so far from the 
oppression and bigotry of the Old World that 
they could inscribe the word “ Union ” on 
their banners, now the symbol of a country 
they called free without half recognizing the 
meaning of the word, a new nation was born. 
It meant to them a nation with a dual form 
of government, where the right of each state 
to make its own laws was assured, and a coun¬ 
try where all religions were to be tolerated 
—here, at least, was an advance. It also meant 
that they who governed did so only with the 
consent of the governed. It meant the recog- 


18 Road to Freedom 

nition, ultimately, of man’s spiritual brother¬ 
hood. 

Innumerable thought-waves have swept over 
various nations during the past four hundred 
years. I have referred only to these two great 
currents—one at the close of the fifteenth cen¬ 
tury, and the other in the latter part and con¬ 
tinuing to the close of the eighteenth, as their 
power and influence extended beyond the lim¬ 
its of a nation. They mark eras of thought 
whose pulsations reached the thinking masses 
of the whole civilized world. Each of these 
currents swept forever from sight countless 
errors of the past. Each of them engulfed 
and obliterated the false philosophy of the 
teachings of the ages. Each bore glad tidings 
of truth and affirmed it to the world. Each 
carried man higher in his ascent to his own 
divinity. The intellect acting almost alone was 
asserting its power and striving for mastery. 
Its limits when acting separate from the intui¬ 
tional plane of being were to be found in order 


Thought-Current of Twentieth Century 19 

to prepare for the most wonderful thought- 
current which was to take its rise with the 
closing years of the nineteenth century and 
extend far into the twentieth. We have now 
reached that period of history and the current 
is swiftly rushing on. Where do we stand? 
Are we with it or against it? Let us note 
what that current is, the sources from which 
it rose, and whither it tends. Let us be re¬ 
ceptive simply for no mighty seership is re¬ 
quired to grasp the thoughts of the hour, the 
signs of the time. 

For years there has been a spirit of unrest 
in the minds of the people throughout the 
world. Labor and capital are opposing factors 
in progress—their union today is a forced one 
—neither is satisfied. Separate them and both 
are powerless. Harmony between them is re¬ 
quisite to the complete healthfulness of both. 
Each at its own particular center desires this 
harmony; and each today by wrong thinking 
is increasing the opposition and preventing the 


20 


Road to Freedom 


thing desired. This spirit of unrest is wide¬ 
spread. Nations vie with each other in build¬ 
ing navies and armaments as illustrating power 
and progress; and, at the same time, they are 
laboring with each other to bring about a 
greater diplomacy which shall finally abolish 
war and bring forth all the fruits of industry 
and peace. Strange consistency! Why spend 
millions for the useless if they have faith in 
the triumph of diplomacy? No religious creed 
is considered so sacred now but that honest 
thinking men may question its truth. The most 
narrow and bigoted of sects are at least allow¬ 
ing that there may be other ways to truth than 
those they follow. 

China long ago had its wonderful story of 
Tao-Being. Laotze, the accredited founder of 
Taoism, who lived in the sixth century before 
Christ, wrote of the Chinese God as follows: 

“What is Tao? It is that which supports 
heaven and covers earth; it has no boundaries, 
no limits; its height cannot be measured nor its 


Thought-Current of Twentieth Century 21 

depth fathomed. It unfolds the universe in its 
embrace and confers visibility upon that which 
is formless. It is by Tao that mountains are 
high and abysses deep; that beasts walk and 
birds fly; that the sun and moon are bright 
and the stars revolve in their courses. 

“ c He who keeps Tao,’ the sage says, ‘ does 
nothing and the people are spontaneously trans¬ 
formed. I love quietness and the people are 
spontaneously rectified. I take no measures 
and the people spontaneously become rich. 
Take hold of the great form (Idea) of Tao, 
and the whole world will go with you.’ ” What 
grander idea of Being have the centuries, the 
twenty-five hundred years since then, brought 
us? 

Long ago Swedenborg brought forth his 
philosophy telling of a greater God and a 
mightier man and clearly proving that he pos¬ 
sessed both the power of clairvoyance and 
clairaudience through which came knowledge 
that must have come to him from sources 


22 


Road to Freedom 


beyond the accepted scientific demonstrations 
of his time. Scholars, ecclesiastics and nobles 
were impressed by his thought and man’s men¬ 
tal field again widened. Out from his teach¬ 
ings came a religious sect that have carefully 
preserved and promulgated all his writings and 
teachings. 

A hundred years ago and more, after 
Thomas Paine had given the best of his noble 
nature for the cause of liberty, he sought abroad 
to teach a wider liberty in religious thought, 
but the world refused to listen to him. He 
was directed by a grand impulse. He felt the 
ecclesiastics had enslaved human thought by 
teaching fear of a personal God. The world 
was not ready for his philosophy then, so no 
thought-current rose; still it only waited to 
gather force. Paine was not understood. He 
was hated by the ecclesiastics; and yet he 
never uttered a thought that would disqualify 
him were he asking for orders today as a Uni¬ 
tarian clergyman. Years passed on and physi- 


Thought-Current of Twentieth Century 23 

cal science came forward with its teachings. 
Hugh Miller presented his story in the rocks. 
Huxley and Darwin grew even bolder; and 
astronomers weighed the stars. 

Thomas Paine has had in our day many 
admirers and one great champion, Col. Robert 
G. Ingersoll. He, my friend, a magnificent 
lawyer, a man of unblemished character, with 
a reputation for honesty any one might envy, 
raised his voice for Truth in defense of Thomas 
Paine. He laid bare the lies which had been 
told concerning this great patriot and brought 
forward the incontrovertible proofs of history. 
Ingersoll seemed inspired to attack the errors 
of the teachings of the Christian Church. He 
tore down the beliefs called sacred for more 
than a thousand years. People listened to his 
wit and logic as refreshing, intellectual treats. 
They recognized his awful logic when he de¬ 
nied that a good God could have created man, 
and then put that man under the bane of a 
law which no man could keep. 


24 


Road to Freedom 


Not stopping there, he further declared the 
teachings of orthodoxy to be that this creator 
prepared for the greater portion of his creation 
an eternal penitentiary; first, depriving himself 
(the creator) forever of the pardoning power 
for culprit. Ingersoll simply combatted error 
— he brought forward denial to overthrow 
error—he offered no affirmations of Truth— 
he offered no substitutes for the false beliefs 
—he tore down the temple erroneous thought 
had builded in the centuries past by simply 
pointing the finger of Truth to the foundations. 
They crumbled because ignorance and fear and 
bigotry can only endure when Truth is slum¬ 
bering. Ingersoll, therefore, assisted in open¬ 
ing the way for the spread of the great thought- 
current of today. Denials may serve to sweep 
away the rubbish, make clear the horizon, but 
affirmations of Truth should follow; and these 
affirmations are the foundation stones of the 
temple of Truth being constructed of material 
whose every stone must demonstrate its right 


Thought-Current of Twentieth Century 25 

to a place in these sacred walls. Through each 
of these several channels came new light to 
man. Mind reaching from the center caught 
the divine inspirations each reflected. With 
these materials, Thought is now building the 
temple of Truth. 

In a recent paper, Antonia C. Maury, refers 
most happily to the building of this temple. 
He says: “ It is fabled that twin eagles sep¬ 
arated in their flight and went by opposite 
directions around the world. Where they met 
was built the temple of the mystic Jove. Where 
the genius of reason and the genius of intuition 
meet in their flight about the world there shall 
be built the temple of Truth, and the rock 
of its foundation shall be unshaken forever, 
though there break against it, in darkness, the 
waves of the unknown sea.” 

I speak of the temple as being builded now, 
yet the Universal God it aspires to reflect was 
as well defined twenty-five hundred years ago 
(by Laotze, who called that energy, “Tao”), 


1 


2 6 


Road to Freedom 


as we may hope to define It today. If by denial 
we cleanse our minds of thoughts of a personal 
being with human, fleshly attributes and mortal 
passions as the great formative Principle, we 
are well on our way toward Truth. Later on 
in our work of demonstration, we may catch 
glimpses of what Being is, but let us first learn 
what it is not. The Source that gave life never 
could also bring death. The bounteous spirit¬ 
ual giver would never descend to be a robber. 
If these statements are true, how we have been 
misled by the exponents of modern orthodox 
Christianity. Why the long night of waiting 
you ask? Pass the question by. Its answers 
bring you nothing. Later you will find the 
Truth yourself. Man must unfold and is un¬ 
folding. What we all need is knowledge of 
Being. How shall we attain it? Did Jesus, 
surnamed the Christ, bring us the Truth? If 
so, why are there a thousand sects today, many 
of them denying absolutely the teachings of 


Thought-Current of Twentieth Century 27 

others? Why believe a new interpretation in¬ 
stead of some of the old ones? 

To such questions there is only one reply, 
and I beg that none of my church friends will 
take this as too sweeping, as I am not holding 
in my mind any one Christian organization. 
Selfishness for power or aggrandizement was 
often responsible for the fashioning of church 
dogmas, not innate love for Truth. The learned 
were the few; they thought for all and their un- 
foldment was very limited at best. The great 
masses were and are simply only followers. If 
this reply does not satisfy, why then let the 
question go unanswered for the moment; be 
receptive only and ask the heralds of the new 
philosophy for their proofs? 

The pioneer in mental science, he who first 
grasped in our day and preserved in tangible 
form the great truths at which the geniuses for 
ages had been hinting, praising and vaguely 
defining, was Phineas Parkhurst Quimby, born 
in the county of Lebanon, New Hampshire, in 


28 


Road to Freedom 


1802 . Early in his life his parents moved to 
Maine and there his work was done. Dr. 
Quimby taught the power of mind over matter. 
He declared disease to be false reasoning, and 
false reason to be sickness and death. He re¬ 
peatedly said that, “ the real man is never seen 
by the natural senses ”—that the real man is 
God, or the first cause. Under the word God 
he wrote: “We have not a true idea of God. 
God is not a man any more than man is a 
principle. When we speak of God we are 
taught to believe in a person. So we attach 
our senses to a person called God and then we 
talk about his laws and the violations of them 
is our trouble. The Christian's God is a tyrant 
of the worst kind. God is the name of man's 
belief. The God of the savages is their belief, 
the God of the Mohammedans is their belief, 
and so on to the Christian’s God. Now, what 
is It? It is an invisible wisdom, which never 
can be seen by the eye of opinion any more 
than truth can be seen by error. It is the key 


Thought-Current of Twentieth Century 29 

that unlocks the innermost secrets of the heart. 
It is the prison of man’s belief, and It leads 
the prisoner who has been bound captive to 
health. It is Wisdom which fills all space, 
whose attributes are all light, all goodness and 
love. This is the new truth spoken of by Jesus. 
To know this is to have eternal life.” 

So much for this great pioneer. He attained 
a clear insight into the teachings of the wise 
of the ages past. He gave form to that insight 
by shaping the growth of a science. Thousands 
of pupils have gone out after having received 
directly or indirectly these teachings, more or 
less modified or enlarged. Many received later 
new inspirations and new wisdom. We have 
not yet and can never reach the limit of the 
possibilities of thought. 

You will please note that in recognizing 
something of Truth in all these various theories, 
I do not, I cannot claim, that the thought-cur¬ 
rent of today with all the loving and bright 
and glorious messages it brings us has yet com- 


30 


Road to Freedom 


passed all truth. That time will never be 
reached while growth is possible. 

The thoughtful man again turns to Emerson 
and the great poets and finds a something 
there he never saw before. Genius, speaking 
the language of inspiration had long ago told 
of an “ inmost center in us all, where love 
abides in fullness.” What light now bursts 
upon us? We name it Truth. So subtle it 
seems that we almost fear we cannot hold it 
fast. There is no danger—it will not run 
away. Truth does not fear the light. It knows 
no fear—drop error and you can grasp its 
divine form. Error and error alone stands be¬ 
tween it and you. Are you willing, are you 
desirous to break down the walls of error, of 
false beliefs of suffering, that you may have 
health and prosperity, joy and delight? If so, 
come and learn first that the new philosophy 
is striving and purposing to demonstrate and 
prove every affirmation it utters. Ask your¬ 
self but one question—“ Am I at peace in my 


Thought-Current of Twentieth Century 31 

present life and beliefs?” If the answer is 
“No,” then be receptive, not antagonistic; look 
soberly, seriously, honestly into this practical 
philosophy and see if, through the teachings, 
—rich even with all their alluring indefinite¬ 
ness,—peace and health and happiness and joy 
may not be brought to you. 

To understand a philosophy growing as man 
develops we must separate it from its primitive 
suggestors, founders or exponents. The new 
metaphysics is the outcome of a mingling of 
forces which have given rise to the thought- 
current of today. It was necessary there be 
a Paine, an Ingersoll, a Swendenborg, an Emer¬ 
son, a Quimby, a Mrs. Eddy, psychics to catch 
the whispers from the ethereal world to mor¬ 
tals here, a Society of Psychical Research, even 
a rigid orthodoxy as well as new-thought lit¬ 
erature, and also that light be brought from 
the distant East in order to produce the 
thought-current now bearing down upon us. It 
is a natural outgrowth from universal evolu- 


32 


Road to Freedom 


tion. Its pathway glitters with the sparkling 
diamonds of Truth. It brings to man health 
and joy, rest and peace, knowledge and power. 
It lifts from life its burden of care and pours 
forth the brilliant sunshine of prosperity. It 
teaches the meaning of the words “ The Broth¬ 
erhood of Man ” by revealing that all have an 
identical nature. Its foundation pillars are as 
old as Truth, and yet they were nearly buried 
beneath the jumbled blocks of error. Around 
and hiding them were those huge blocks made 
up of the dogmas of ignorance, the stupidity of 
the priesthood, and the bigotry of the schools. 
The pillars of truth, therefore, were so cov¬ 
ered and submerged that philosophy as taught 
brought us a misconception of man. 

Many followed the old testament idea that 
man was of fleshy origin, born from and into 
sin; they held to the Adam idea. The new 
testament or the new testimony brought the 
Christ idea of the divinity of man; but they 
ignorantly looked at the personality of Jesus, 


Thought-Current of Twentieth Century 33 

and fixed the Christ principle as a part of his 
personality. The old teachings, the old habit 
of thinking held even the chosen twelve selected 
by Jesus. This pained him and caused him 
to say: “ Unless I go away the Comforter will 
not come to you.” When his disciples failed 
to perform the so-called miracle demanded they 
sought him, and straightway his spoken word 
brought the thing desired. His reproof to them 
was simply, “ Oh, ye of little faith.” There 
are no miracles—none have ever been per¬ 
formed in the past, none ever will be in the 
future. They, so-called, were merely the result 
of the working out of a law; that law will 
work for all who know, follow, trust and obey 
it. As long as the Church shall continue to 
hold that “ All men are conceived and born in 
sin,” so long shall man’s divinity be kept in 
darkness and error. As long as the Church 
shall teach man that calling himself a “ Miser¬ 
able Sinner ” is part of the holy ritual to salva¬ 
tion, so long will man’s emancipation from sin 


34 


Road to Freedom 


be stayed. As long as the Church shall teach 
that God has personality, so long will it sur¬ 
round that God with fleshly attributes and im¬ 
perfections. As long as the Church shall teach 
a personal God the Creator of a personal Devil, 
so long will there be error and suffering and 
poverty and sorrow over the earth. 

The Soul—the true ego—the immortal in 
man is his spiritual entity. It cannot suffer, 
it cannot fear, it cannot doubt, it cannot die. 
It is one with the universal God. It is one 
with the all good. It is as mature in the child 
as it is in the sage. It is man’s spiritual self— 
it is his reality. He who recognizes this, knows 
his own divinity. He understands something 
of the limitless powers of man. There is no 
force beyond the control of man if he only 
understood. The whole universe may be made 
obedient to his will, for he alone can reflect 
the omnipotence of God. 

Man, rising to some comprehension of his 
own powers, harnessed steam and commanded 


Thought-Current of Twentieth Century 35 

its force in swift ways of transportation. His 
next step was higher. He reached to the clouds 
and seized the flashes of light, and darkness 
brightened into noon-day with steady electric 
effulgence. He sent his thought from city to 
city, across the seas, around the globe in a 
language of lines and dots. By subtle means 
he connected himself with others a thousand 
miles away, and made human voices audible at 
that mighty distance. Next he will ride in the 
air, and make nature’s wind-currents obedient 
to his will. Then rising nearer and nearer to 
his true spiritual self, without wind-currents or 
bands of iron or copper or steel, the law of 
telepathy will be defined and mind will speak 
to mind, with exactness, through the invisible 
ethers of the universe. Next he will establish 
communication with the beings on other 
spheres. When he fully realizes his oneness 
with all force, and when he may in truth say, 
“ I and the Father are one,” there will be no 
environment, no limit to his thought, no bar- 


36 


Road to Freedom 


riers to his power. “ Greater works than these 
shall ye do.” The impossibilities of the eigh¬ 
teenth century became the facts and potential¬ 
ities of the latter part of the nineteenth and the 
opening years of the twentieth. 

This great thought-current, made up of the 
divers occult forces of the East, lighted by the 
radiant glow of the illumined mentality of the 
West, is sweeping onward and is bearing man 
nearer and nearer the sacred portals opening 
wide that all may enter who will the temple not 
made with hands—the temple of the Universal 
God—eternal in the heavens, for this is the 
symbol to represent the complete harmonies of 
man’s possible power and spiritual attainments. 

Behind all power, all force, there is a law. 
That law is seldom revealed by synthetic 
reasoning; it is only understood by the proofs 
of experiments. What are the tangible proofs 
of man’s oneness with God—of his divinity? 
Let us see. God is our word to represent 
Being—a creative or rather a formative energy 


Thought-Current of Twentieth Century 37 

—a limitless power—an existence everywhere 
present — an invisible substance — an eternal 
spirit. It is beyond man’s intellectual com¬ 
prehension to give personality to his own idea 
of Being. Could he do that, Being (or God), 
would be definable and therefore finite. In¬ 
finity can have no limits, it can neither be sub¬ 
tracted from or added to. Therefore, if the 
soul of the individual is a manifestation of the 
Universal God, it is as eternal as God. If one 
human soul could be lost, something would be 
taken from God, from the great Infinity, and 
if that were possible the infinite would become 
finite. Infinity is beyond measurement, but it 
means all. To admit the possibility of its los¬ 
ing any of its substance is fatal. God is all, 
and man being of that all is one with God. 

These statements may seem somewhat start¬ 
ling today; and, if so, it is largely because of 
our early beliefs about Divinity. Somehow 
man has not found it difficult to believe that 
God (a personal being) was always present. 


38 


Road to Freedom 


That he knows all we say, and think and feel 
and that he was above all, watching us when 
we did wrong, and taking note of it in a record 
book we were to face when we passed beyond 
the plane of existence. Had we stopped a mo¬ 
ment to think of the countless millions on this 
earth, of the countless worlds in space, how 
could we have comprehended the possibility of 
God, a personal entity, being everywhere pres¬ 
ent at the same moment of time? 

Telepathy proves that messages may be sent 
on invisible ethers through space—its laws are 
involved in considerable mystery—but we rec¬ 
ognize such phenomena must be governed by 
law, even though we may not understand it. 
Does not Telepathy help us to a comprehension 
of man’s eternal unity, of his oneness with 
God? We can reach no conclusions without 
assuming some hypotheses. In geometry we 
define a curved line as changing its direction 
at every point, and to prove this we assume 
that it does not, and then prove that assump- 


Thought-Current of Twentieth Century 39 

tion or proposition false. Many may possibly 
have not investigated thought communication 
between mind and mind at distant points from 
each other thoroughly enough to have become 
convinced that it is a truth. And yet I venture 
to say that there is hardly one of my readers 
who has not had in his experience, some won¬ 
derful illustration of thought transference. 
When Telepathy shall be reduced to a practical 
science man will, from my point of view, be 
brought to an unfoldment to fully grasp a con¬ 
sciousness which he now but faintly recognizes. 
He will have gone a step nearer the Infinite. 
He will comprehend that he is one with all 
force; and, accordingly as he appropriates it 
he will be brought into harmony with the in¬ 
finite powers of the pulsating, vibrating uni¬ 
verse of thought. 

The pathway to this knowledge winds 
through the mystic avenues of introspection 
and meditation. Many have succeeded in ap¬ 
propriating, in this avenue or that, some of 


40 


Road to Freedom 


the limitless powers of the soul, and we have 
called these men geniuses. They have simply 
advanced a few steps nearer their own divinity 
than he who admires and praises them. Genius 
is but the blossoming of the plant whose seed 
lay dormant in the meshes of the soul, list¬ 
less and waiting for the mental action to give 
life to the germ and inspiration to its growth. 
And what are the subtle methods of thought 
that possess this elevating power, you ask? 
They are not found by loading the memory 
with vocabularies of foreign words and phrases, 
not by reasoning on fairly logical lines, not by 
assuming hypotheses fashioned from the false 
beliefs of the ages, not even by crowding 
thought to its greatest intensity; but first by 
lowly, patient listening in silence. Let the 
adepts of the East be our teachers. They know 
the meaning of the word discipline, even if 
they have failed in making the best practical 
use of power gained thereby. 

“ I have dreamed a story,” says the novelist, 


Thought-Current of Twentieth Century 41 

and straightway he begins to write what came 
to him in his dream, when every faculty of his 
being was stilled. The business man, worried 
with care, seeks sleep. With the dawn he sud¬ 
denly awakens; and lo, declares the way out 
of his troubles has been revealed to him. The 
light of day brought the solution, he says. No, 
by a law not yet fully understood a conscious¬ 
ness, omniscient in power, asserted itself, and 
the path out of the tangles of uncertainty was 
made clear. 

How simple and plain become countless mys¬ 
teries when we recognize God as principle, not 
as personal, and ourselves of that eternal one¬ 
ness of the thought energy that holds and binds 
together the entire universe. Then we see the 
majesty of law. 

To understand law one must understand its 
purpose. The laws of God, interpreted as 
rules laid down by a personal God who over 
and over again (according to the dogmatic 
Church interpretation of the records) repented 


42 


Road to Freedom 


of laws he had made and of things he had 
done, could not be laws man should respect, 
reverence or obey. They could not be more 
perfect than the designer and he was and is 
(according to the accepted orthodox interpreta¬ 
tion) a Being who could be so angry with his 
own creations as to humiliate and destroy 
them; a Being who created a personal Devil, 
as omni-present as himself, and whose special 
mission was and is to tempt and lead man to 
break these laws. Why did not this repenting 
God, repent of creating this devil; and if more 
powerful, destroy that dreadful creation? The 
savage, Friday, in De Foe’s “ Robinson 
Crusoe,” it will be remembered asked, “ Why 
God he no kill the Devil ? ” Even bad laws 
may be kept by man if relieved of that oppos¬ 
ing force, if such force exists. 

All such ideas of Being are arrant nonsense. 
A great creative or formative principle cannot 
err; cannot make mistakes; cannot wrong; can¬ 
not destroy what its own formative energy has 


Thought-Current of Twentieth Century 43 

built. Man’s limited vision, limited range of 
thought, created this weak, vascillating God. 
No such God exists. When Prof. Drummond 
first published his “ Natural Law in the Spir¬ 
itual World ” theologians were up in arms. 
Were there a natural law in the spiritual world 
acknowledged, the personal God of the theolo¬ 
gians would be stripped of his power. Theology 
would have to be re-written. This wouldn’t do 
at all. What would be done with the books 
we have ? And what of the learning that would 
cease to be learning? This capricious, change¬ 
able Deity of theirs they have repeatedly de¬ 
clared beyond all law. Were this not so, how 
could special providences be accounted for? In 
short, these theologians differ little in their 
prejudices from our dogmatic natural scientists. 
Theories and formulas they have heavy with 
age. If not true, why then, so much the worse 
for Truth. To them they must cling or be 
plunged into a sea of uncertainty, and this they 
feel is worse than holding to false beliefs. Let 


44 


Road to Freedom 


these builders beware. Superstructures built on 
false foundations, no matter how glorious they 
may be in form or how fascinating to the eye, 
cannot long endure. They will go down under 
the force of the mighty thought-current now 
sweeping away all that impedes the onward 
march of Truth. 

The best and the wisest, the noblest and 
the truest of thinkers believe in the absolute 
supremacy of Law, their only question being, 
“ what is law?” This uplifting of human 
minds has been brought about, as I have been 
endeavoring to show in this paper, by divers 
causes. All these causes, however, acting dif¬ 
ferently on differing minds, awoke in man’s 
nature an insatiable desire to know the whole 
truth—to know where he stood in the universe 
of thought. He began his search for light. It 
came to him from the distant East, from the 
records of the past, from all those who fear¬ 
lessly delved in phenomena embraced under the 
general terms, Occultism. It came from the 


Thought-Current of Twentieth Century 45 

silent thinkers of the present, from the brave 
investigators, from the geniuses past and liv¬ 
ing, till now, the thinking masses, moved upon 
directly or indirectly from all these sources, 
have set in motion a current of thought that 
will sweep the earth with the living waters of 
Truth. Truth shall rise triumphant and light 
shall scatter all darkness. The laws that gov¬ 
ern every force shall be known, and no super¬ 
stitious bigotry shall ever again fetter honest 
thinking men and women. Down underneath 
this great Spiritual thought-current of the cen¬ 
tury will be buried forever the rubbish of false 
premises, false deductions, and false beliefs. 

Where are you today? If you are satisfied 
with your God, and he be the God of Moham- 
met, or the God of the Orthodox Christian, 
there is nothing I have written or can write 
that will interest you. Do you joy in singing 
this stanza which I have taken from one of 
our modern and up-to-date hymn books ? 


46 


Road to Freedom 


“ Day of wrath! that day of mourning! 

See fulfilled the prophet’s warning, 

Heaven and earth in ashes burning. 

O, what fear man’s bosom rendeth, 

When from Heaven the judge descendeth, 
On whose sentence all dependeth! 

Lo, the book exactly worded, 

Wherein all hath been recorded; 

Whence shall justice be awarded. 

When the Judge his seat attaineth, 

And each hidden deed arraigneth, 

Nothing unavenged remaineth.-” 

If thus you sing, I say, I can bring you 
nothing. No one of us has a monopoly on 
idols. Keep yours if so you will, but other of 
my readers may not be satisfied with your idol. 
They may want a God who will feed them with 
some joys here. They may not be satisfied 
with a God who promises joys in another life 
for countless afflictions in this. In short, they 
cannot believe in your idol; and they believe 



1 hought-Current of Twentieth Century 47 

less in the theologians who created them. They 
dare to differ from the theologians, just as 
honest thinking men have dared to differ from 
the theologians and philosophers again and 
again during the past four hundred years. 

The new metaphysics or the new spiritual 
philosophy of today, though denying many of 
the teachings of the various schools of theology, 
is in perfect accord with the teachings of Jesus. 
We deny that he came to found a school of 
philosophy, a system of theology, or even a 
church. But, we claim that his own life and 
works prove that he came to teach the power 
of spirit over matter, and the oneness of all 
mankind with the Universal God. He taught 
that the Kingdom of Heaven was not a place 
afar off, but a condition here. He taught that 
spiritual harmony is attainable here, and that 
that condition is heaven. Hell, is not a place, 
but a condition. Harmony is heaven and dis¬ 
cord is hell. Harmony is upheld by law. Dis¬ 
cord is lawlessness. 


48 


Road to Freedom 


Spiritual harmony dawns upon man when he 
first recognizes a center within, which is no part 
of his intellectual nature. That is the spiritual 
ego, and it is independent of the physical ego, 
and the intellectual ego. It holds the Christ 
principle, it is within and of the immortal soul, 
and is waiting to be appropriated,—it is your 
God, it is your spiritual self, it is you. 

The new metaphysics says in brief, “ Ye 
are divine, sink into thyself.” “ Seek and ye 
shall find your own divinity.” It is full of 
(truth, health and power. What would you? 
Have you a noble desire for advancement in 
your business, in scholarship, in your profes¬ 
sion? That desire implies the power within 
yourself to gratify it. How? First, firmly fix 
your desire and surround it with the noblest of 
purposes; then, expect it will be attained, by 
declaring that expectation in words until ex¬ 
pectation ripens into belief. Faith springs 
forth awakened by these vibrations from the 
subconscious, and lo the victory is won. 


Thought-Current of Twentieth Century 49 

There are no limits to the powers of the 
soul. We were not created to suffer in this 
life or in any other. We bring on our suffer¬ 
ings by our mortal, fleshly habits of thinking. 
Our lines of reasoning have been too long solely 
on the intellectual and physical planes. Wrong 
thinking has developed thought’s boundary 
lines, and right thinking must destroy them. 
Limitless is man’s range. Why? Man is co¬ 
existent with God. From man we received our 
first conception of Deity. Without man there 
would be no one to tell us about God. God, 
as generally understood, therefore, is man’s 
creation; but man in truth is simply a manifes¬ 
tation of God. Who could know of Infinity 
if the finite were not here to give expression to 
its searchings beyond the boundaries of self? 
How could one advance even in thought beyond 
these confines unless he were part of the great 
Cosmos? Your reality, your soul, your inner 
consciousness, your true ego, is one with all 
spiritual life. Grasp this truth and heaven and 


50 


Road to Freedom 


harmony are yours. Life becomes then an in¬ 
spiration. “ Love your neighbor as yourself ” 
—you cannot help it, the divine light is in him 
as well as in you. Help him to call it forth. 
Spend a portion of each day in reaching up¬ 
ward in thought to your own divinity. Claim 
your brithright, your oneness with all power. 
Every approach to this plane is an unfoldment. 
Quell thoughts from the sense plane that rise 
with suggestions of doubts and fears. They 
have no reality, and they can be suppressed 
instantly by a single word proceeding from the 
true ego, the God within, the great I am. 
These thoughts rising from the objective plane 
are all the devils you will ever know, and they 
are the creators of the discords called hell. 
They, and they alone, hold man down to the 
material plane, and they are only shadows. 
Living at or near the center, by holding your 
thoughts to the spiritual plane where ideals are 
builded, you will gradually drop worry, anx¬ 
iety, doubts and fears. You then enter the 


Thought-Current of Twentieth Century 51 

pathway to freedom where Harmony rules, for 
there is the Kingdom of Heaven, and you will 
see and find good everywhere. Your atmos¬ 
phere will then attract all harmonies, and love 
and joy blend as realities in you—you who then 
will mourn over no past, who then will dread 
no future, who then will long for no other 
heaven, who then will rest secure in the one 
radiant, eternal now. 


THE INDIVIDUAL—HIS GROWTH 
AND DEVELOPMENT 

That one may grow and develop so as to 
realize his own aspirations, a clear understand¬ 
ing of the complex nature of man is, in this 
age, a primary requisite. To gain this knowl¬ 
edge, one need not even glance over the con¬ 
clusions of the philosophers of the past. Pro¬ 
gressive man of the twentieth century has un¬ 
folded to a degree that was undreamed of by 
the early philosophers and later romancers. He 
has already become a greater man, through the 
discovery of potentialities within the mystic 
complexity of his own being. He has discov¬ 
ered himself to be a soul with powers and 
capacities he may consciously appropriate, but 
that this appropriation is left to the freedom of 
his own will. Had these God-like powers been 
claimed in an earlier age, that assumption might 
5 2 


The Individual 


53 

have consigned the claimant to the madhouse 
or to prison. 

The dominant Energy of the universe was 
fixed by these early philosophers indefinitely 
and vaguely; and yet they made man dependent 
upon and wholly subservient to the semi-human 
God of their own creation—a God, and yet pos¬ 
sessing the attributes of anger, love, and hate. 
The religion which became the hand-mate of 
this crude philosophy, had declared that the 
chief end of man was to glorify God and to en¬ 
joy him forever. Did that mean, as it implied, 
that man was to make no attempt to discover 
unused powers within his own selfhood, and 
utterly ignore his own individual upliftment 
and to find his greatest duty and joy in voicing 
praises to God—in contemplating in his hours 
of meditation only the mightiness of God? 
What else could it mean? What mental reser¬ 
vation is withheld? 

The vagueness of the severely orthodox 
served as a shield to protect them from 


54 


Road to Freedom 


battle with the logic of intellect. To be 
obscure was regarded as a part of wisdom’s 
plan. If one accepted generalizations, because 
told that God in his wisdom held certain mys¬ 
teries from man, this act was deemed a proof 
of faith which God exacted of man. And yet 
all these sophistries about God’s ways of deal¬ 
ing with man were the conclusions of unfold¬ 
ing man in his effort to understand God. His 
mental pathway was through a labyrinth of 
human conclusions which in some manner he 
classified or exalted as revelations, given to man 
in some mystic way direct from God. 

In all this there is a kernel of truth, but un¬ 
folding man had then not learned of his own 
limitless powers. His first faint dream of God 
—of a power that held worlds in space and 
brought from chaos order and life—so wrought 
upon his higher mental activities that to con¬ 
template the universal became his one absorb¬ 
ing idea. Imagination, acting upon the mental 
material ‘within its scope, wrought out con- 


The Individual 


55 


elusions that belittled man in order to magnify 
the God of his own creation. All this is inter¬ 
esting if we regard it today as steps in the 
unfolding of dormant human powers. It was 
the path man followed to gain knowledge of 
the unknown. The logic of intellect is circum¬ 
scribed by the scope or grasp of the intellect. 
It is forever broadening. Sometimes it grows 
by degrees, and sometimes seemingly by jumps, 
for the light of Truth often bursts on one like 
a flash. And yet right thinking opened those 
windows of intellect, and right thinking means 
work in the nomenclature of unfoldment. 

To trace human growth through the long 
avenues from the time man had reached the 
plane of philosophical enquiry to the present 
day, is not the purpose of the paper. I have 
referred to the early philosophers, not in way 
of criticism, but to illustrate that Truth is a 
relative term, and is always a reflection of 
man’s conclusions in the state of unfoldment 
he is found in, at the time the conclusions may 


56 


Road to Freedom 


be or may have been drawn. Life is a con¬ 
stant unfolding, and yet in this age there is 
among mankind generally a truer introspection 
prevailing than at any previous period of his¬ 
tory. The superstitions and false theories as 
to God, as to religion, and as to man are passing 
away. Man now claims he has a right to think 
—to mentally take the evidence presented and 
determine its value. He is fast becoming his 
own judge and his own adviser; and, assum¬ 
ing this right, recognizes that he himself is 
responsible for his own acts. He now knows 
that the highest tribunal he must stand before 
is his own innate consciousness which quotes 
no authorities when pronouncing judgment on 
what is right and what is wrong. 

The human entity of today that links itself 
to the progressive ones of this age of fruition 
must rise to an intellectual plane of reasoning 
that bothers not with the whys and wherefores 
of the past, but which recognizes that the path 
to the limitless is now to be attained through 


The Individual 


57 


the developing to expression the power that 
is contained within its own selfhood. To de¬ 
velop this power, one must first recognize its 
existence; and this can be done by a study of 
progressive man of today. He reflects the “ I 
know,” “ I can,” and “ I will.” He does not 
ask anyone to tell him what he can do, or what 
he best do. That he learned from a prescient 
selfhood which gave its wisdom to the objec¬ 
tive. When? Perhaps when meditating in 
silence. Perhaps, in lonely walks, when he 
was electrified by this intuitive truth as was 
Newton’s attention (objective consciousness) 
arrested by the fall of the apple. Intuition 
asks, at least, the waiting mood before it can 
give its truths to consciousness. To commune 
with one’s own self is another way of saying 
that the intellectual nature may be taught by 
the inmost self, by intuition, by causing objec¬ 
tive consciousness to cease its activity and pas¬ 
sively wait. When intuition speaks, it speaks 
with authority. It may startle intellect with 


58 


Road to Freedom 


the thoughts it presents or with the images it 
impresses upon the retina where mental pic¬ 
tures are thrown; but if again and again, in 
moments of stillness, these are felt or discerned, 
then know that the higher self—that same self 
which the old philosophers called God—has 
been speaking to the objective or intellectual 
self. 

To learn how to receive the intuitional mes¬ 
sages that spring from the higher planes of 
soul-consciousness is, in part, a matter of dis¬ 
cipline—in part, a recognition of the complex¬ 
ity of the human soul. The human is the only 
animal life that joins intelligence with aspira¬ 
tions. Aspirations present possibilities to be 
attained; and, when one learns they could not 
arise in consciousness unless within the self¬ 
hood there is the undeveloped power to lift one 
to their expression, then one goal has been 
reached on the pathway of progress. All 
aspiring ones must find that goal—achievement 
follows—for right thinking begins with true 


The Individual 


59 


introspection. What a glorious thing it is to 
be the suggester, the diviner, and the winner 
of ideals! Ideals, you alone conceived—you 
alone have attained, or may attain. 

The growth and development of the indi¬ 
vidual, therefore, begins with the conscious 
recognition of his own powers. These lie within 
the soul, and he is not the possessor of that 
soul, but he is the soul itself. He is to ap¬ 
propriate his own, and he has learned what is 
his own from his inmost I, resident in the 
center of being, the home of his aspirations. 
Having attained this knowledge, there should 
be no faltering in his work—no questioning as 
to whether he may or may not have erred in 
taking the message through the receiver—in¬ 
tellectual consciousness. From his clearly de¬ 
fined start to the attaining of ideals, he learned 
they were for him. With this faith steadfast, 
because built on knowledge, his work becomes 
entrancingly fascinating. As one ideal is won, 
another may be presented—on and on he goes, 


6o 


Road to Freedom 


for he has learned of the God-consciousness 
within himself. His intuitional self will never 
deceive his intellectual self—it asks to be trust¬ 
ed; and being trusted, fills life with the satis¬ 
faction and joy which surround and lie in¬ 
trenched in honestly earned success through 
purposeful effort. 


HUMAN CREATIONS 


To give visibility to a thought-image on the 
material plane of human expression is an act 
of creation. This does not mean something 
from nothing; but it does mean a projection 
from the ethereal plane to the material whereby 
thought is transformed from a mental image, 
encased within a tinted, vaporous semi-ether, 
into denser material of divers forms and shapes 
and values. Two forces must act to produce 
these results. Out of human consciousness 
rises first desire, which is crystalized by 
thought till a definite thought-image rises be¬ 
fore the mental vision, and is pictured there 
again and again. Universal consciousness, 
Eternal Energy, God (if one prefers that word 
to describe this vibrating force) then is per¬ 
mitted to do its work—to project that image to 
objectivity. This act has been called creation 
61 


62 


Road to Freedom 


It is not the evolving of worlds, gold, raiment, 
or jewels from nothing. It is the projecting of 
them from thought-images which man con¬ 
ceives to material expression, through the action 
thereon of the vibrative force of the Infinite. 
The substance which God requires to give vis¬ 
ibility and form to human longings is a clearly 
defined thought that can be symbolized into a 
mental-image—that is the nucleus or matrix 
requisite, for God himself cannot act on noth¬ 
ingness, vague mental outreachings, or half- 
expressed prayers for something different, 
though undefined in one’s surroundings. 

In brief, as far as the advancement and un- 
foldment of man is concerned, it is, in this age, 
gradually being perceived that the attaining of 
wealth, health, success, honor, happiness is akin 
to what our ancestors called creations; but, in¬ 
stead of their being the sole design and work 
of an arbitrary God, intelligent man now recog¬ 
nizes that he himself is the real or responsible 
agent, and that it is Universal Energy or God 


Human Creations 


63 


that gives form to the ethereal substance man 
holds up to mental illumination. To speak as 
they in an earlier age would have condemned 
as profane, creation, as applied to the unfold¬ 
ing of' powers within the human, is the result 
or outcome of a co-partnership between man 
and God. The matrix is given in the mental- 
image fashioned in the consciousness of man. 
The action of God upon it is in a way auto¬ 
matic. Man is the primary cause, for he pre¬ 
sented the thought-image to universal con¬ 
sciousness; and, therefore, the designer to the 
evolutionary, formative force, must take the 
consequences of his own act, and reap as he has 
sown. The farmer cannot expect to harvest 
wheat from fields he has sown with oats. Our 
thought-seeds will and must bear their kind— 
God’s part is to promote their growth and bring 
the harvest. Will Carleton, in one of his direct 
methods of poetic expression, reflects most hap¬ 
pily this truth:— 


6 4 


Road to Freedom 


“ Boys flying kites haul in their white-winged 
birds, 

But you can’t do that when you’re flying words, 
Thoughts unexpressed may sometimes fall back 
dead, 

But God himself can’t kill them when they’re 
said.” 

In this introduction, I have gone to the very 
heart of my subject. On such deductions of 
the relationship between God and man rests the 
whole science of mental healing—on their be¬ 
ing truths rests the entire philosophy of the new 
psychology of this twentieth century, pointing 
out the way to the attainment of human long¬ 
ings and aspirations. If it be true God not may 
but must project into visibility, if man holds 
up the thought-image firm and keeps it definite 
in expression, throwing no shadows of doubt 
or uncertainty there, then it is clear that man’s 
destiny is within his own control—that he and 
he alone is indeed master of his own fate. 


Human Creations 


65 


There is a danger line, and the signal is out 
to warn him. He must guard his thought at 
all times, and he must permit no question or 
fear to be harbored in his spoken word. This 
is absolutely essential—more, it is an absolute 
command—in order that his desire, his own, 
may come to him:— 

“ Words are mighty, words are living, 
Serpents with their venomous stings. 

Or bright angels crowding round us 
With heaven’s light upon their wings. 

Every word has its own spirit, 

True or false that never dies; 

Every word man’s lips have uttered 
Echoes in God’s skies.” 

The discovery of the subconscious, and its 
relationship to the Universal and to the un- 
foldment of the human is the one great dis¬ 
covery which marks this age as the one where 
man is learning to comprehend the law of be- 


66 


Road to Freedom 


ing, and coming into the realization of his own 
infinite powers. It is not necessary to ques¬ 
tion why man was so long in making this dis¬ 
covery; nor as to whether it is, in part, a 
product of his own unfoldment in the progres¬ 
sion of life. He need not seek to find prece¬ 
dents to explain his own unfolding. Precedents 
relate to past events—man is of today—in 
general, a greater force and power in the uni¬ 
verse than ever before. It may be that but a 
few in the past could discern and follow the 
law, and that these stand out in history as the 
leaders of thought, or the genuises of their 
times. We need not question if they even un¬ 
derstood the law, though doubtless to some ex¬ 
tent they grasped it. The law is universal, 
and they who related themselves to it and fol¬ 
lowed its decrees, though not objectively con¬ 
scious of the act, allowed the evolutionary 
processes to work, and, therefore, attained 
ideals. Whether one is fully conscious or not 
of strictly keeping the law of unfolding life, 


Human Creations 67 

does not determine the result. The law is 
operative whether one follows it understand- 
ingly or blindly, and whether one respects it 
or chafes at it. If one places his hand on red 
hot iron, it will be burned, whether or not he 
did the act intentionally. 

Over and over again out from the ethereal 
world of Desire, our longings come to us with¬ 
out effort, and we take joy in these happy sur¬ 
prises. Sometimes we call them delightful 
coincidences. Let us all remember that “ coin¬ 
cidence ” is a word one uses when he has not 
fathomed the cause of the effect. Even though 
one may look wise when he says it, the word 
affords absolute proof that he who utters it 
acknowledges that he does not know the cause, 
and more he does not even guess it. Through 
study and classification of effects, scientists 
have experimented backward along the evolu¬ 
tionary processes in the material world till the 
starting point, the cause was found; and mar- 


68 


Road to Freedom 


vellous truths have been learned, and presented 
to the world. 

When men, having become somewhat fa¬ 
miliar with the evolution of life, appeared who 
dared to attempt to unravel the mysteries of 
the ascent of man, other demonstrations were 
undertaken; and out of these a new psychology 
is gradually taking form, bringing a new con¬ 
ception to intelligence of both man and God. 
Each represents a power and grandeur that fills 
one with awe as he contemplates the mightiness 
of either and the blending of both. Within 
each a greater and a grander divinity is dis¬ 
cerned. Each represents a force beyond the 
kingly in power. Each vibrates to each, and 
each to all the lesser or inferior life in the 
world. Each is found to be an ideal entity, 
related closely to the other, and related to all 
life. Complexity seemingly beyond analysis or 
measurement is found in each. Each is but 
partly revealed, though year by year being re¬ 
vealed—each is being called into action at what 


Human Creations 69 

we name creation —each is indefinable because 
forever unfolding or being revealed—each an 
appellation best written, in order to awaken 
consciousness to the vastness the words express, 
in impressive capitals, GOD and MAN. 

MAN thus exalted is simply placed where the 
Vedantists placed him ages ago. One may 
never hope to give full expression to the divinity 
within till he recognizes his true place in the 
cosmos. When he accomplishes this by self- 
discipline, and when his own consciousness is 
lifted to a comprehension of the mystic har¬ 
mony of all life, then may he understand his 
work in the advancement of the world, and also 
that eternal progress is the heritage of all 
humanity. 


THE UNSELFISHNESS OF 
SELFISHNESS 

He who has a worthy purpose in life and 
works to attain it and succeeds is always com¬ 
mended when the story can be told. No matter 
what obstacles met him—no matter what sacri¬ 
fices he made, the worthy end justified it all. 
The greater the overcoming, the more interest¬ 
ing become the details along the pathway of 
success. His biographer will say that he lived 
well and won worthily, and yet his contem¬ 
poraries may have given him no encourage¬ 
ment in his work and may have ridiculed it 
from the start. It is usual for those associated 
with a real worker whose work is beyond their 
scope to call him impractical, visionary and 
foolish. The great mass so associated with him 
frequently even discover selfishness to be his 
prominent trait of character, because he refused 
70 


The Unselfishness of Selfishness 71 

to mingle with the crowd and give his time 
to meet their demands. 

Selfishness is a word signifying a point of 
view another takes, and that point of view is 
usually made from one’s own egotistical plane 
where many limitations obstruct the vision. 
From this point and the superficial area there 
presented one judges, because of the evidence 
from the view point of vision. He judges 
erroneously perhaps because a selfish purpose 
of his own was thwarted by the other’s refusal 
to join in some plan of his. He who is work¬ 
ing to attain ideals and to bring to consciousness 
full expression of the endowments within his 
own soul feels this a holy duty in his relation 
to life. To accomplish what he would requires 
devotion to purpose. It means work, and work 
fills time with toil. In its highest aspect I claim 
this to be the unselfish devotion to principle that 
may later on benefit the world at large. It 
means self-abnegation in a way that a nobler 
self may rise. It means the lifting to expres- 


72 


Road to Freedom 


sion of an individuality conceived in dreams 
and desires. It means the turning aside from 
a myriad of superficial enjoyments to learn the 
deeper joy one feels in knowing he is reaching 
for something higher, and doing good work 
to attain that end. 

Selfishness, in its familiar sense, implies a 
forgetfulness of the rights of others, and yet 
this does not mean that others have the right 
to command. Naturally, it is often made to 
mean a refusal on the part of one to grant 
a favor another may ask. Still, there is a self¬ 
ishness which, if practiced universally, would 
destroy the social fabric a progressive human¬ 
ity has created. 

I do not hold the brief for that selfishness 
which rides over the rights of any of the work¬ 
ers in the world; but I do argue against the 
selfishness born of an egotistical desire in one 
who criticises and condemns those who may 
turn from and refuse to accept his personal 
suggestions, entreaties or appeals. 


The Unselfishness of Selfishness 73 

I remember once a lady who was something 
of a painter, and who was making the paint¬ 
ing of waves a specialty, asked me if I would 
sit in the silence and vibrate success to her in 
her work. I replied: “No, I cannot sit for 
you. I will send you success-thoughts from 
time to time; this is all I can do for you.” 
She replied : “ I think you very selfish. I know 
in one case at least where you helped another 
in quite a different work. Why will you not 
help me?” I replied: “ Yes, I tried an experi¬ 
ment there believing I could succeed, and what 
I attempted was done at my own suggestion— 
not at that of another. I do not feel I could 
reach you as I did the one in the other case. 
Again, I am an experimenter yet in this work, 
and am only ready to undertake the work I 
myself select.” Again she said: “I see re¬ 
flected only your own selfishness in what you 
say. Perhaps you do not care for my success 
as you did for hers.” “ Well,” I said, “ we 
do not understand each other, and though the 


74 


Road to Freedom 


comparison may seem to you absurd, and per¬ 
haps it is, you will remember Jesus was silent 
from twelve to thirty. May it not be that he 
was getting ready for his mission during those 
eighteen years? I do not know as to others, 
but I know I am not ready to attempt the work 
you ask. You may call this selfishness, yet 
from my point of view it is the conservation 
of force—the refusal to dissipate or scatter 
force to unproductive ends.” 

My purpose here is, however, to explain the 
unselfishness of those striving to gain cher¬ 
ished ends, rather than to criticise the great 
army of those who shout selfishness to others 
because those to whom they appeal will not 
drop everything for them at their request or 
command. Sometimes deep down in the hearts 
of the most worthy of these earnest workers 
there will come the question as to their doing 
what is right. They will ask themselves if 
this is selfish, if they are not neglecting family 
or filial duties in their pursuit of ideals. The^ 


The Unselfishness of Selfishness 75 

often question if the sacrifice to win ambitions, 
may not reflect on the rights of others to whom 
certain duties from them are due. Here is the 
seat of unrest—here is the heart, the soul, of 
my theme. When he who is working to win 
asks mentally if his work is right—if he in his 
self-sacrifice may not be working chiefly, after 
all, for self-aggrandizement—then this question 
of the truth of the nobility of the unselfishness 
of selfishness rises paramount in consciousness. 

This brings me to the vital problem of life, 
the mystery of longing, the dictates of ambi¬ 
tion, the sacredness of aspirations. All life is 
progressive, and I claim that the endowments 
within the soul lie back of all desires and long¬ 
ings. Only because of the powers within the 
real selfhood could these desires and longings 
rise to objective consciousness. These are great 
psychological truths and are pillars on which 
Faith may build an imperishable foundation. 
Desires and longings are suggestors of what 
one may accomplish if he will. They point out 


7 6 


Road to Freedom 


where effort should be directed and so stimulate 
one to work in the right direction. They point 
out where success may be won, but even then 
it always requires faithful work to win the 
goal. To know success must follow faithful 
work under this truly prophetic guidance is a 
primary deduction of the twentieth century 
psychology. This means everything to him 
who desires to live to his maximum. It points 
out to him the path. If it seem arduous at 
times, let him know that only through such 
tests can one be prepared to enter upon all the 
responsibilities the winning of the ideal may 
require. He who lives up to this high plane 
is lifting himself to express the divinity within 
and to give the world the best he can, for then 
only can the best come back to him. 

“ There are loyal hearts and spirits brave 
And souls that are just and true; 

So give to the world the best you have. 

And the best will come back to you.” 


The Unselfishness of Selfishness 77 

He who is thus striving to bring to expres¬ 
sion all he may of the powers within his soul 
is most unselfishly working out the great law 
of eternal progress. On that noble altar of 
indefatigable progress he must sacrifice a thou¬ 
sand petty enjoyments to fit himself to give 
greater ones to the world, and to learn that the 
greatest enjoyment he may ever know consists 
in the service of giving. One cannot know 
truth till he demonstrates it, and not till then 
can he give it to mankind. The whole world 
in this particular age is seeking to learn the 
great mysteries surrounding, upholding and 
unfolding life. One’s soul powers bid him, 
through desires and longings, to work on cer¬ 
tain lines, while another’s soul powers, through 
the same monitors, bid him work on widely 
different ones. Genius is largely the projecting 
of ideals to visibility, and this requires sys¬ 
tematic work under the intelligent direction of 
an unfaltering will. He who thus labors, from 
my point of view, has reached the mountain 


78 


Road to Freedom 


heights that crown unselfish devotion to prin¬ 
ciple. He is striving to* attain in this incarna¬ 
tion all he may with the powers at his com¬ 
mand, and that means a full recognition of his 
purpose and place in the cosmos. This is the 
acme of unselfishness in its purpose to bring to 
expression the real self. 

William George Jordan, in one of his essays 
in “ The Crown of Individuality,” most happily 
says: “ Purpose gives a new impulse, a new 
impetus, a new interpretation to living. Pur¬ 
pose is the backbone of a life of courage. Pur¬ 
pose at its best means our kingship over condi¬ 
tions, our mastery over self, our dedication to 
something higher than self, fighting for the 
right of fighting to the end. Purpose makes 
man his own second creator, and by it he can 
make himself what he will.” Of course, it is 
evident that Mr. Jordan refers here in his use 
of the word “ self ” to the objective or every 
day self of the human. The real self, the 
dominant ego, the entity of being stands back 


The Unselfishness of Selfishness 79 

of all, and it is ever demanding expression 
through the intellectual or objective self, which 
is called upon by this higher self to do its part 
in the economy of individual unfoldment. 

It is apparent that he who calls another self¬ 
ish is never in full possession of all the evidence 
in the case. Always it must be remembered 
there is a point of view—the vision is more 
or less limited. I know of many who have 
been turned from a purpose in life by the crit¬ 
icism of those either incompetent to judge or 
those who judged having the argument and 
brief of only the plaintiff in the case. 

As year by year goes by, life is becoming 
more and more complicated, and more and more 
real. We no longer sing the songs that tell 
of man’s limitations. We have never found 
that there were any, though told again and 
again by the ecclesiastics that there were. Out 
of the unknown, man has come into the known; 
and now possible knowledge that may be his 
cannot be circumscribed till he grasps all the 


8o 


Road to Freedom 


secrets of the universe. Does this make him 
a God? If so, then some day the gods shall 
people the earth. 

Those who lead are they who are denomi¬ 
nated selfish, particularly by the mass who 
study and believe in limitations to human pro¬ 
gress. These leaders, I claim, are they who 
work for principle in unselfish devotion to 
human progression. When intelligence is fully 
aroused to all the evidence in the case, it will 
recognize that the really unselfish ones of earth 
are they who work unfalteringly to bring the 
highest type of humanity within their own souls 
to the fullest expression. This must be crowned 
as unselfish living, for it is advancing life to 
express God in the human and limit the area 
of the unknown. 


AGE INFIRMITIES AND AGE 
LIMITS, MYTHS 

The new century promises many new and 
valuable lessons, and demands, in order that 
one may grasp them, he recognize that age 
infirmities and age limits are superstitious leg¬ 
acies man has carried over from an ignorant 
past. As man has progressed, and more of his 
powers are being learned now year by year, it 
is to be noted that while he has thrown aside 
some superstitions and false ideas that were 
called truths in the past others remain still a 
part of his philosophy and religion. Conscious¬ 
ness can only grasp of truth what one’s unfold- 
ment will permit. The wide gulf between man 
and brute has been recognized and accepted 
only by the few. Man possesses faculties in 
his soul which express themselves to objective 
81 


[Read before the Medico-Legal Society of New York, 
December, 1910,] 


82 


Road to Freedom 


consciousness through desires, longings and 
hopes, and these endowments are not found 
in the lower order of life. Because of this, and 
only because of this, man has been progressive, 
and gone on from the stone age to the condi¬ 
tion he is now found at the opening of the 
twentieth century. Because of these longings, 
desires and aspirations, new powers were made 
to manifest that were of such a character as 
almost to imply to all the world that a new 
creation had appeared, for evolution is ever 
going on with its ceaseless work of upbuilding. 
Primitive man believed that age brought with 
it weakness and loss of mental and physical 
power. Man compared himself then and does 
still with the lesser life as to the period of 
unfoldment, growth to maturity, and period of 
work which was followed by deterioration. 
Though he would not and will not now com¬ 
pare himself with this lesser life as to his intel¬ 
lectual possibilities, or as to his power to rule 
the physical life through mental force, yet he 


Age Infirmities and Limits, Myths 83 

had, however, classed himself with it and does 
still to some extent as to the deteriorating in¬ 
fluences of time. 

When three score and ten were recorded as 
the allotted years of man, there was no philoso¬ 
phy as to how to preserve and extend the physi¬ 
cal and mental powers of the human. Then food 
chemistry was unknown, and sanitary laws had 
not been written. Man has evolved to a greater 
man since that time and has learned that his 
physical being is being renewed constantly so 
that every few years, possibly every few months, 
body, bones, muscles and even brain cells are 
replaced by new ones. He is also beginning 
to recognize that by right thinking he can over¬ 
come physical weakness and add to physical 
strength. He has discovered the subconscious 
plane of being and is now engaged in exploring 
it. Intellectually, he is trying to force an en¬ 
trance through its portals and into the home 
of intuition. 

However, in the face of all these established 
facts, certain conclusions made years ago and 


8 4 


Road to Freedom 


tabulated as the known still fix man’s environ¬ 
ment. Physicians long ago decided that with 
age heart action is found to grow weak and the 
arteries to grow hard. In short, that man be¬ 
comes ossified by the inexorable law of the 
action of time. This recognition of weakness 
belonging to age is the cause of there being 
put upon the statute book laws that disqualify 
a judge from acting as judge after reaching 
the age of seventy, and force army and navy 
officers to retire at sixty-two, and sixty-four. 

All, therefore, who attempt to combat this 
philosophy as applying to man today must array 
themselves against what has been called the 
fixed deductions of the medical profession and 
the conclusions on which the statutes of na¬ 
tions are based. These are formidable antag¬ 
onists. It is quite natural, perhaps, that these 
deductions and conclusions have been accepted 
as finalities by people of intelligence generally, 
in spite of the fact that within the last thirty- 
five years life has been lengthened fully fifteen 


Age Infirmities and Limits, Myths 85 

years, and that year by year man is placing 
upon himself more and more tasks and greater 
and greater responsibilities than were ever as¬ 
sumed by his ancestors in the past. That at 
the present time man generally holds to the 
same conclusions reached centuries ago in re¬ 
gard to the span of life, but serves to show 
how mechanically mentality works after it has 
erected the boundary lines of its own environ¬ 
ment and labelled the Eden known which it en¬ 
closed, “ Scientifically proven.” And this is the 
reason why weakened heart action and arterios¬ 
clerosis, or the hardening of the arteries, came 
with years—it was a natural product from 
thought seeds sown in the subconscious. 

As new theories for securing power in the 
mechanical world are molded into practical 
vehicles of demonstration in the material world, 
man discards the old and makes use of the new. 
To look without upon the demonstrated he is 
always, if progressive, exceedingly alert—to 
look within at the great human upbuilding 


86 


Road to Freedom 


which made these new inventions possible and 
to recognize his own unfolding powers is an 
act of introspection resorted to only at periods 
that loom up after long intervals of time. 

We note a parallel to this in families where 
children are growing up. The parental rule 
of the child governs his movements till sud¬ 
denly on a single day or during a single hour 
the child asserts his manhood, and instead of 
ruling and being ruled a companionship is 
established. The boy becomes a man in a single 
day. Thus unfolding man is brought to book, 
from time to time, over his own ignorance of 
his mental trend upward till incidents in life 
force introspection, and objectively he then rec¬ 
ognizes the new man he is and smiles com¬ 
placently, probably somewhat scornfully, at his 
view and analysis of the man he was. 

This growth or unfoldment is attained by 
one because of his advancement toward or to 
ideals. These ideals arose from the psychic 
plane of being, and were given forms through 


Age Infirmities and Limits, Myths 87 

the action of longings and desires proceeding 
from it and reaching out to and acting upon the 
objective plane of life. All growth, and even 
all desire for growth, spring from that psychic 
plane which holds a world filled with longings 
and desires and purposes that fashion ideals 
lying within the Fourth Dimension. The ideal¬ 
ist, who is usually called a wild dreamer by 
the severely practical, is constantly arresting 
the attention and thought of those same active 
and practical workers. An age later their suc¬ 
cessors give active expression to the dreams 
which their fellow workers ridiculed in the 
preceding one. More growth or unfolding 
was needed in order to understand. 

From that psychic plane come the mystic, 
silent forces that work out, by laws the modern 
psychologist is trying to understand and class¬ 
ify, all the grandeur and glory comprised in 
and under what is called eternal progress. 
Again and again the human feels the truth of 


88 


Road to Freedom 


the prophecy, “ Greater works than these shall 
ye do.” 

Within this great mental world—this psychic 
realm where are first worked out the inventions 
and possible attainments to be projected to the 
objective plane,—lie all the mysteries of the 
Fourth Dimension which intellect is now seek¬ 
ing to understand. Toward all this man is in 
this age unfolding; and to this end a greater 
allotment of years is demanded, and because 
of this demand becoming as universal as it is 
among the progressive souls that make history 
glorious, this greater allotment of years must 
be granted unto him. 

When swifter ways of transportation were 
demanded by the commercial interests of the 
various countries of the world, feats of engi¬ 
neering were performed that previously had 
been called impossible. When the time came 
that cable communication was required in the 
business and diplomatic interests of the various 
countries to all parts of the world, inventors 


Age Infirmities and Limits, Myths 89 

and capitalists appeared and the requirements 
were met. When men on the sea found it im¬ 
portant or convenient to communicate with the 
shore while absent from it, the means were 
found and the semi-psychic invention called the 
“ wireless ” appeared. This, and history gen¬ 
erally for the past twenty-five years, must teach 
all who read the record under standingly that if 
the human demand what seems, at the time of 
the demand, impossible, the very fact of the 
demand for it is proof that accomplishment is 
possible. And yet how few of the intelligent 
have grasped this axiom of fully demonstrated 
theorems. 

In the evolution of man that has come, this 
time limitation has over and over again halted 
the workers who would not begin what they 
felt they could not complete. Though this is 
true, the accomplishment has been triumphant. 
To bring about what is now being demanded 
by man and what will be in the years to come, 
life in this active world must be doubled or 


9 o 


Road to Freedom 


quadrupled, and later on limitations as to years 
to live and work will only be circumscribed by 
desire. 

In this day of progression there are many 
physicians who have given suggestion a most 
careful study—both hypnotic suggestion and 
suggestion without hypnotism. There are many 
who viewing the history of progress as I do, 
believe that man can, through right suggestion, 
preserve his faculties,—physical and mental as 
well as spiritual,—to an indefinite period, and 
that the span of life should be and will be at 
some future date determined only by his own 
desires. I quote the following paragraph from 
“ Self-Synthesis, a Means to Perpetual Life,” 
by Cornwell Round, M.D., of London, one of 
the physicians who has given serious study to 
this subject: 

“ In the past each succeeding generation 
has, all unknowingly and often by the very 
means of well-meaning though ill-advised 
suggestion, initiated the descent to the grave 


'Age Infirmities and Limits, Myths 91 

for the following generation. Against this 
initiation, we shall be able to guard ourselves 
in the future, by knowledge of the power of 
self-controlled thought. Death is an hereditary 
instinct lodged in the subconscious part of our 
nature, and there is no cause for our dissolution 
by old age save this instinct, and those sugges¬ 
tions of everyday life which we allow ourselves 
to be influenced by; for the vital action will 
continue in protoplasm in the same way as the 
flame will continue to burn.” Professor Metch- 
nikoff of the Pasteur Institute of Paris de¬ 
clares that old age and death are chronic dis¬ 
eases man should overcome. He also tells us 
of one woman he knows who is one hundred 
and eighty years old and is doing all her house¬ 
hold work. 

Scientifically we know that if the worn parts 
of a machine are continually renewed it can 
never wear out. Scientifically it has been estab¬ 
lished that the perishable habitation of the soul 
is constantly being renewed, continually throw- 


92 


Road to Freedom 


ing off the useless after it has served its part 
in the economy of physical life, and therefore 
the human body can never grow weak or decay 
except one constantly harbor wrong thoughts 
by looking forward to and expecting to see 
appear what has long been called “ the ravishes 
of time.” 

Eternal youth is not the goal to be sought, 
but eternal, vigorous manhood and womanhood 
that can know no physical infirmity and even 
no life limit except what it may choose to create 
when work here is complete and an ethereal 
existence becomes a desire. As the human 
learns more and more of the great planes of 
being from which life manifests, and of the 
creative power within himself, he will go for¬ 
ward increasing his stay on this earth and in 
doing better and grander work for all man¬ 
kind. Often great wealth should be his 
portion in order that he may do the work he 
would. Time to accomplish this he demands, 
and time to distribute it as he would, and also 


Age Infirmities and Limits, Myths 93 

to see the result of his own liberal distribution. 
Again, long and laborious work may be neces¬ 
sary for him to attain inventions he has rudely 
conceived upon the psychic plane as possible, 
and after to bring them to form and practical 
expression that the world may understand and 
use them. Then, besides his long labor and 
work and desire to see all that they may mean 
to mankind, there is a period of rest he has 
earned to enjoy contemplatively what his life 
and work represent to human advancement. 

To such an era progressive man is now ad¬ 
vancing, and mighty strides forward will be 
taken during the next ten years as these philo¬ 
sophical deductions gradually are recognized 
and accepted as truths. The question for each 
to settle is whether or not he is one of the 
builders of the new temple to be constructed, a 
temple not to be built by human hands, but by 
human thought. 


CONTROVERSY 


From the time that ideas were moulded into 
thoughts and these presented to the world 
through the medium of the newspaper, mag¬ 
azine or book, anything out of the ordinary has 
seemingly been regarded as a subject for con¬ 
troversy. The new always found an antagonist 
in the old. There were opposing forces to be 
met at every turn on the pathway to knowledge. 
The new was forced to prove that the old was 
wrong and itself right, as the case was usually 
prejudged by the critic, without examining the 
plaintiff’s brief. Appeal after appeal had to be 
taken, and one error after another of the old 
brought to light before the argument in the 
brief of the plaintiff would be accepted. Out 
of such controversies, or because of them, came 
decisions or conclusions that broadened intel¬ 
lectual consciousness. It led to clearer under- 


Controversy 


95 


standings of the subtle laws linking effect to 
cause—it helped to extend the boundary lines 
of the known—it enlarged the scope of the 
reasoning powers—it taught the folly of hasty 
conclusions made from limited planes of dis¬ 
cernment—it crimsoned the dawn of the mental 
horizon, and it materialized thoughts, giving to 
them vapory forms and positive tints. 

In the controversies carried on in school and 
college debating societies, the wit is sharpened, 
and judgment finds a broader base to rest upon. 
Controversy when rightly exercised becomes a 
factor in mental growth; when wrongly ex¬ 
ercised, a disturbing influence in the struggle 
for unfoldment. 

Passing over the mental gymnastics of the 
schools where one is supposed to be taught and 
is to some extent to reason logically from cause 
to effect, and entering into the practical field 
among the discoverers and investigators in the 
realm of thought, it has been found that con¬ 
troversy disturbs harmonious vibrations, and 


9 6 


Road to Freedom 


offers in turn no compensation in way of good. 
The modern student in practical psychology is 
engaged in a series of experiments that must 
be made on most delicate and subtle chords in 
life’s mechanism. They relate to methods of 
combining the prescience of intuition to act 
with the logic of intellect—to the awakening 
of the intellect to appropriate wisdom to be 
given it without laborious effort. History hon¬ 
ors him who brings new truths to the world, 
after they have been established; but it never 
stops to ask him to explain the psychological 
process by which he attained them. If it did, 
he might not be able to tell. 

The modern psychologists, by study of 
human development, seek to disclose how truth 
was attained—the various causes that produced 
the inevitable effects. All growth and unfold- 
ment must be governed by law—to learn it com¬ 
pletely is to pierce the secret of human evolu¬ 
tion going forward lifting man to the godship 
he aspires to reach. They who work in this 


Controversy 


97 


field can gain nothing by entering into argu¬ 
ment with the skeptic, materialist, or crudely 
developed psychic. The worker is experi¬ 
menting on theories half-formed, it may 
be, to test if they be true. Over and over 
again he will modify or change his theories 
as demonstration goes forward. His help on 
all this must come from within, never from 
without. His own intuition must vibrate and 
lead intellect to travel down and through the 
long avenues that lead to the treasures he is 
seeking. Controversy with those who argue to 
uphold the old or long-accepted could not give 
him light, and would to a greater or less extent 
vitiate the atmosphere of optimistic attraction 
he has established about himself. 

Wagner created a new school of music where 
melody told the tale in dramatic form. The 
musical critics of his day refused to accept it 
as music. It was without the pale they claimed, 
and denied its right to exist. At his head rid¬ 
icule, the weapon of the arrogant and ignorant 


9 8 


Road to Freedom 


alike, was hurled; and all this because he, a 
creative genius, was not understood, and be¬ 
cause he dared obey the soul throbbings to con¬ 
sciousness—because he dared to differ from the 
accepted. He did reply, unfortunately, by en¬ 
gaging into controversy, because he was aggres¬ 
sive and severe—there Wagner was in error; 
but in his forced retirement he continued com¬ 
posing dramatic music—there Wagner was 
right. He mirrored impotent criticism in one 
of his musical dramas, the Meistersinger, and 
this was his best reply to his critics. Out on 
the ethers of the air he was sending vibrations, 
both harmonious and educational, till one con¬ 
sciousness after another was awakened, and 
this was the unseen aid given his friend Liszt 
to open the way that these operas should be 
heard. Concentration upon an ideal, not argu¬ 
ment, brought the fruition desired. Lovers of 
music had been unfolded subconsciously so as 
to grasp something of the magic and mighti¬ 
ness in the art of this great master. They 


Controversy 


99 


came then as inquisitive students to the new 
school, and gradually became almost worshipers 
at its shrine. The new must fight its way to 
favor and it will if worthy, but not by contro¬ 
versy. It cannot prevent opposition in way 
of criticism, but the best reply to that is con¬ 
tinuous work and multiplied demonstrations 
till the new finds acceptance as truth. 

It is Goethe, I believe, who is said to have 
replied to his critics in a little poem that is 
a gem:— 

“ Did I when you went a-waring 
Bid your bloody battles cease? 

Did I make loud protestations 

When your congress patched a peace ? 

But you would give me directions 
How to read and how to write 

From the mighty book that nature 
Opened to the poet’s sight! 


100 


Road to Freedom 


If you have the poet’s vision 

Show what things God showed to you; 

But if my work you would measure, 

First learn what I meant to do.” 

In the vast field of human evolution where 
many are working to give expression to one 
phase or another of the divine in man, there 
is room for millions of workers. Purposes 
must differ because ideals differ, and goals are 
obtained by following divers, and not neces¬ 
sarily absolutely parallel lines. One may travel 
over various routes in the physical world to 
reach the same destination; and in the thought 
realm, though the single purpose of all is to 
make objective consciousness receptive to and 
then act upon and with vibrations from the 
source, it has been discovered that methods not 
only may, but must differ to meet the require¬ 
ments of the peculiar nature and unfoldment 
of the individual characteristics of each in¬ 
vestigator. And yet, too, it must be remem- 


Controversy 


IOI 


bered that this philosophy is in its infancy in 
the western hemisphere, and still full of in¬ 
definiteness. 

In suggesting as forcibly as I have in many 
papers the potency of Hindu methods, I have 
received no little criticism, and the gauntlet has 
often been thrown at me inviting rather than 
daring me to enter into controversy. I knew 
that what I had written must stand or fall ac¬ 
cording as it was found to be of value or not. 
I knew I had tested and proved its value, and 
that thousands and thousands had won through 
following these methods of discipline. I did 
not question but that there might be other ways 
than mine, and repeatedly asked the student to 
seek them if mine did not appeal to him. It 
seemed to distress many to think that we might 
learn from the Hindus. The ignorance and 
poverty of the lower classes in India may be 
somewhat more appalling than the ignorance 
and poverty of those inhabiting the tenement 
district on the lower east side of New York 


102 


Road to Freedom 


City—neither of these are typical illustrations 
of the intellectual development of either India 
or America. They are the lower strata of civil¬ 
ization through which in part a greater one is 
moulded. 

Were it true that we may learn from the 
Hindus it is asked why had America and the 
Christian world generally been sending mis¬ 
sionaries and teachers to India? The reply 
is primarily because the Christian had judged 
India after making a too superficial examina¬ 
tion. He had learned something of its lower 
classes, but nothing of its learning and phi¬ 
losophy. Let us put this question to ourselves, 
What are the sources of our information about 
the Hindus? Is not the reply, the reports of 
the missionaries, and the conclusions presented 
by English writers who wrote from the point 
of view of the conqueror toward the con¬ 
quered? These writers never understood the 
great heart of India. Few of them had ever 
met the Hindu who glories in his philosophy 


Controversy 


103 


and in his caste. The holy men, as the great 
Gurus are called, possessing almost transcen¬ 
dental powers, may have been met at times by 
these historians, but what had they learned of 
these Gurus’ wonderful mastership? The fakir 
who is known in coast cities and who receives 
a gift for an exhibition of his powers may call 
himself a yogi, but his yogam is of a low order. 
Still yogis are to be found among all classes 
in India, and yogam signifies the attainment to 
some degree of divine knowledge, or as they 
term it “ God-consciousness,” to be expressed 
outwardly by various forms of control over 
thought, and often by uniting this with various 
phases of clairvoyance, and perhaps almost 
abnormal powers. The Guru has passed 
through yogam — his stages being student, 
householder, yogi, to guru or gnani. Many 
of the yogis standing third in this classification 
have even in India adapted their unfoldment 
to business ends displaying a prescience beyond 
intellect in financial affairs. In short, we find 


104 


Road to Freedom 


in India that the yogi may be a fakir, a sooth¬ 
sayer, a fortune teller, a scholar, a teacher, a 
business man, a philosopher and almost or quite 
an adept. 

All of these, be their occupation or vocation 
what it may, have attained their power by dis¬ 
cipline through following one of the four meth¬ 
ods prescribed by the Vedanta philosophy of 
India. One may be said to be adapted to the 
active man, to those who like work and like 
to help others, and is called Karma Yoga; an¬ 
other appeals to those of an emotional nature, 
to those pursuing the path of devotion and 
love, and is called Bhakti Yoga; a third points 
out the path of concentration and meditation 
and describes the processes of developing 
psychic powers, and is known as Raja Yoga; 
and a fourth appeals to those possessing an 
intellectual and philosophical nature—it being 
the path of right knowledge and discrimination, 
and is named Ghana Yoga. 

It is the method I have herein classed as the 


j 


Controversy 


105 


third and known as Raja Yoga which I have 
particularly recommended to students, simplify¬ 
ing it somewhat to meet our western and prac¬ 
tical ideas. From ancient times powers at¬ 
tained through concentration and meditation 
appear in one as healing powers, in another as 
a gift enabling that one to plant suggestion 
forcibly as he would, in another a freeing from 
material surroundings so as to discern spirits 
and hear spirit voices, in another to divine the 
outcome of business ventures, in another to 
open the mental path to a conception of cosmic 
consciousness. The rigid forms of discipline 
of the Hindus I have commended over and 
over again, because they had brought results 
in India, and have been proven to bring results 
everywhere where they have been tried. It has 
seemed to me necessary to relieve the Hindu 
methods from burdensome nomenclature and 
austere severity in order to meet the exigencies 
in the practical western world. Jesus chose 
Bhakti Yoga, while Buddha, Raja Yoga; for 


io6 Road to Freedom 

it must be remembered that the vedas, embrac¬ 
ing in their teachings the grand ideas of justice, 
conscientiousness, courage, uprightness and 
honor of the Aryans, date ages back of Buddha. 
My basic plan has been the Hindu method of 
Raja Yoga, and it may be expressed briefly: 
Get physically still; hold right thoughts only; 
know God as neither a rewarded or punisher 
but as a mighty shadowing oversoul to whose 
pulsations your inmost self, your soul may re¬ 
spond in the stillness and the silence; image 
and hold your ideal firm and draw yourself to 
it; and thus reach to God-consciousness by 
bringing the godship within your soul to ex¬ 
pression through the only faculty that can give 
it expression—objective consciousness. Were 
I to be didactic a moment longer I would add 
as suggestion to the student: pause in your 
general reading—follow rigidly one author or 
teacher till you find he or she can teach you 
no more. If your development has been what 
it should be by that time, then let the soul die- 


Controversy 


107 


tate your course. Read other authors, for by 
silent reading you will again and again find 
suggestions to which your own soul will vi¬ 
brate; then, in the silence, demand that it pass 
to objective consciousness its wisdom that your 
boundary lines of knowledge may be extended. 

This seeming digression from my theme was 
not taken to reply to critics for I have been 
too terse for that. It was to bring before the 
student the several methods of unfoldment that 
he might see at a glance how impossible it 
would be for him to enter exclusively into any 
one of them surrounded by the atmosphere and 
vibrations of controversy. Concentration is 
disturbed by argument. It begins in the silence 
when every faculty is stilled. It is born in pas¬ 
sivity, and stillness opens the windows of intel¬ 
lect that it may receive and attract the vibra¬ 
tions the soul is striving to send out to the ac¬ 
tive, work-a-day man. 

Human evolution is a ceaseless unfolding to 
the expressing of the divine in man, and its 


io8 


Road to Freedom 


ultimate goal is perfection. All must reach this 
before the pilgrimage of the soul passing from 
one material form to another is ended; and 
what celestial advances may follow that the 
most vivid imagination can but dimly picture. 

Miss Ellen Snow, a lady of most remarkable 
culture and refinement, has unfolded wonderful 
psychic power. She calls herself both psychic 
and investigator, and told me when I visited 
her, at her own invitation, that I was the first 
stranger she had ever given an audience to 
since she had learned of her psychic powers. 
She is both severe and exclusive in her life and 
work. Great revelations are being given her 
through automatic writing, in full harmony 
with the most advanced thoughts of progress¬ 
ive man, while prophetically reaching beyond 
them. Let me make here two short quotations 
from one of her automatically written books:— 

“ The human race is ripening. Earth's spir¬ 
its are coming to higher development. On all 
sides it begins to be perceived that Love is God 


Controversy 109 

in immanence, that joy in living is a right, and 
happiness the first spiritual duty of human¬ 
kind.” 

“ Every spirit has been created through 
Love, and is destined to eternal bliss. There 
is no escape from this ecstatic fate. The de¬ 
veloped human spirit passes through the instan¬ 
taneous change called death, and goes on to 
heavenly accretionary progress. The undevel¬ 
oped human spirit must at death enter upon 
disciplinary instruction and then return to earth 
for fresh human incarnation. But in due time 
each spirit is fitted for celestial advance. Noth¬ 
ing can thwart God’s Love-purpose. Heaven 
is the ultimate goal of every created spirit.” 

In moments of doubting or questioning, let 
one not turn to controversy, but read such 
prophecies or burst forth in song with some 
illuminating verses like these:— 

“ Open my eyes that I may see, 

Glimpses of Truth thou hast for me; 


no 


Road to Freedom 


Place in my hands the wonderful key, 
That shall unclasp and set me free. 

“ Open my ears that I may hear 
Voices of Truth thou sendest clear, 

And while the wave-notes fall on my ear, 
Everything false will disappear. 

“ Open my mouth and let me bear 
Gladly the warm Truth Everywhere; 
Open my heart and let me prepare, 

Love, with thy children, thus to share.” 

Then let him go into the silence, and in word¬ 
less language call to expression on the outward 
plane some of this mightiness. Do these truths 
seem to exalt man? Evolution’s eternal pur¬ 
pose is to unfold to God-consciousness, and 
faith has been made the advance courier on the 
path. God is not jealously seeking adulation 
from the human, but God is ever seeking ex¬ 
pression through the human. Truths like these 
are being entrenched into human consciousness 
and are becoming a part of the thinking man. 


Controversy 


111 


He unfolds so as to grasp them intellectually 
in the silence, where he waits to know. The 
intuitional distributes its treasures to the rea¬ 
soning (intellectual) nature only when that na¬ 
ture is ready to receive. Attractive force is 
never quickened by argument. In meditation 
one may ask, and in concentration one may 
affirm; but to question the right to ask, or to 
doubt the truth affirmed brings one into con¬ 
troversy, and intuition is only strong in the 
atmosphere of quiet harmony. Intuition is not 
timid; it is a faculty of the soul and a pole 
of its expression, still, as a faculty it is gov¬ 
erned by its laws, and some of these we now 
know. When intellect is still, when its attitude 
is that of waiting, then intuition illuminates 
this working center of consciousness and im¬ 
presses upon it truth quickly recognized and 
trusted, even if not fully understood, without 
demonstration. 

Controversy is the field where intellect plays 
its part in the great drama of life. It has its 


I 12 


Road to Freedom 


place in human development, and over and over 
again sends intellect back to the school of 
cause and effect to draw from its lessons finer 
discrimination and truer logic. It is in a sense 
the mental gymnastics of the school of Science. 
It sharpens and it broadens the reasoning 
powers—it awakens one to the fallacy of accept¬ 
ing that which has been denominated truth for 
ages, but which modern investigation proves 
to have no scientific value. Controversy on 
certain lines leads to a sort of intellectual su¬ 
premacy, and there its special value lies. 

The modern psychologist was awakened 
through controversy, and investigation followed 
till he attained to a new conception of Truth; 
and yet when he attempts to learn its deeper 
lessons, controversy is without its pale. 
Through demonstrations arising from the field 
of controversy, errors were found in the con¬ 
clusions of the wise in the past. And yet, as 
we add to knowledge we pass the barriers of 
the known. Controversy with those reasoning 


Controversy 


113 

from the accepted could only provoke question 
and draw from purpose; and controversy with 
those working on different lines to attain the 
same end could only confuse and disturb con¬ 
centration. The seeker must work alone; and 5 
yet, if he works with singleness of purpose to 
attain a worthy goal, God and the spirit host 
are with him and will never leave him till the 
goal is won. They do not leave him then, for 
when he rouses from passivity to action again 
this central force marshals a new band, with 
some new leaders it may be, to assist in gain¬ 
ing another and another goal along the path¬ 
way of Truth. 


MAN—A SOUL IN ACTION 


Progressive man’s deductions and conclu¬ 
sions in his effort to discover the powers with¬ 
in the soul and to scientifically demonstrate the 
continuity of human life and its deathlessness 
are now becoming familiar even to those whose 
reading is largely circumscribed by the news¬ 
papers and periodicals of the day. In the psy¬ 
chological study of man’s development some of 
the proofs that a limitless self-evolution is the 
distinguishing characteristic of the human type 
have found acceptance in scientific minds gen¬ 
erally. Though the study of man’s unfold- 
ment must lead to this conclusion, yet it is 
clearly evident that the law governing this self- 
evolution is but vaguely understood at best. 
This mental territory named “ the subcon¬ 
scious,” though discovered, has not yet been 
fully explored. The depths of intuition have 
114 


Man—A Soul in Action 115 

not been sounded. Many obeyed the messages 
it has borne to objective consciousness, trusted 
its prescience, and won. And though the great¬ 
est of scientists recognized how powerful a 
factor intuition was and is in human unfold¬ 
ing, back of its throbbings they, until this 
period of history, did not attempt to go. 

As man developed intellectually and suc¬ 
ceeded in clearing up one mystery after an¬ 
other as to the purpose of life, the dividing line 
between the human and the brute was made 
deeper and deeper till it has grown to be a 
gulf too formidable, from my point of view, 
for the lower type ever to cross. The human 
is the goal of an evolution from a cell life 
which could know only hunger, and yet it ap¬ 
pears this type was distinct from another order 
of cell life that completed itself in the ascend¬ 
ing scale in the brute types to be dominated 
and ruled by man. Is it not true that the 
elementary or lower types of life disappear 
■when the distinct forms to remain are per- 


ii 6 Road to Freedom 

fected? The reasoning of the brute family 
was chiefly on lines relating to self-comfort 
and self-preservation, till man the master be¬ 
came the teacher, when, through suggestions 
planted into its brain by him, some human 
traits of limited scope were also reflected by 
this lower order or expression of life. 

Gradually man is growing to recognize that 
intuition has been and is a factor in the devel¬ 
opment of force within himself, and yet he 
has been slow to appropriate its wisdom or to 
penetrate to its source, though it was evident 
that it must take its rise from the center of 
being. Evolution waits on desire which is 
flashed to objective consciousness over the 
mystic chords which intuition controls. When 
intellect began its upreaching to discern the 
soul it was almost startled to hear the first, 
message intuition bore—“ I am of it and so 
are you.” 

Intuition’s wonderful prescience has always 
interested and often astounded man; and yet 


Man—A Soul in Action 117 

its source, being beyond the veil of the tabu¬ 
lated called the known, was said to be im¬ 
penetrable. Man has for indefinite ages ex¬ 
cused himself by naming that without his hor¬ 
izon of knowledge, “ the unknown—the un¬ 
knowable.” If one follows Herbert Spencer’s 
conclusions there are two factors in the genesis 
of thought — intellect and intuition. The 
forces of intellect have been marshalled and 
in a degree estimated, directed and controlled. 
Those of intuition are now just beginning to 
receive scientific attention and analysis; and 
intellectual giants have paused before these 
recognized though mystic forces and ques¬ 
tioned the source from which they took their 
rise. Let me be clear—both the intellect and 
intuition are of the soul. The intellect acts 
upon proof acceptable to objective mind. The 
intuitional is unerring and apparently regards 
reason or logic its foe. To demand proof of 
intuition is as absurd to this faculty as it would 
be for one to ask intellect to prove that the 


118 Road to Freedom 

day is light when the sun is shining. Can so 
subtle a faculty be made to harmonize with 
intellect ? 

The study of mysticism is in a large measure 
the study of intuition. Its purpose is to sug¬ 
gest ways and means for obtaining acquaintance 
with the entire selfhood and the cause of the 
prescience vibrated to consciousness through 
that one mystic center of knowledge. Ac¬ 
quaintance there is now known to be one path, 
if not the only one, to full knowledge of human 
power and to the understanding of methods to 
consciously appropriate the wealth contained 
within the soul. Back of the conscious mind 
is the realm intellect has not explored, and it 
has been named the subliminal. In this day, 
though the subliminal may be beyond the pres¬ 
ent limits of the known, no one would be so 
absurd as to claim it is beyond the limits of 
what it is possible to know. From this sub¬ 
liminal center come the messages intuition, as 
herald, brings to objective consciousness 


Man—A Soul in Action 119 

Even Spencer has claimed that through this 
source may come truths establishing beliefs, 
without their ever being demonstrated and 
proven in the workshop of intellect. 

Much has been ascribed to flights of the 
imagination when poets and novelists have pre¬ 
sented those messages that first startled intellect 
and then aroused it to new action leading to 
new discoveries. Back of every effect there ' 
must be a cause, for even imagination cannot 
work on nothingness. Man images what he 
desires to make real. All his longings and 
aspirations are imaged first to consciousness 
through some subtle faculty beyond that in¬ 
definite and varying area which intellect has 
established as the known. The images that 
come up in longings and desires are grouped, 
compared, and by one mental process after 
another, finally given definiteness which finds 
its outward expression in what is termed “ a 
thought.’’ 

The soul, mystic, wonderful and unexplored, 


120 


Road to Freedom 


is now beginning to be recognized generally not 
as something within the possession of the in¬ 
dividual but as the individual himself — the 
entity of being. It is not peculiar and exclusive 
to the human, but it is found in various degrees 
of power and scope wherever life exists. It 
distinguishes both the type and individual en¬ 
tity. A branch may be taken from the Spitzen- 
berg apple tree and grafted on a growing native 
tree which sprang up from a seed, and if that 
branch grows, it bears in due time a Spitzen- 
berg apple. It took its sustenance from a 
source distinct from its own, adapted that nour¬ 
ishment to life and growth, and yet its indi¬ 
vidual entity, its soul, remained. Different 
nourishment and different environment might 
produce a better fruit, but its individuality 
continues undisturbed. The life principle is 
merged in the entity or soul, and deep within 
its unseeable pulsations or vibrations are the 
characteristics which give expression to what 


Man—A Soul in Action 


121 


is called “ kind ” in plant or tree life, “ species ” 
in brute, and “ character ” in man. 

Without attempting here to seek or delve 
into the origin or the beginning of soul life, it 
is, however, pertinent to the purpose of my 
subject to give, at least, a superficial glance at 
the possible causes in the course of evolution 
of the individual characteristics to be found in 
each one. Numerous volumes have been 
written on this subject, some favoring, some 
against heredity. Among scientific men, ac¬ 
ceptance seems to be gaining of at least one 
conclusion of the Eastern philosophers and 
that is that the soul in the human has passed 
through similar experiences many times before 
it is prepared for real intellectual and spiritual 
advance in the higher order of humanity. I 
shall not enter here into a discussion of these 
questions except to say, that in my range of 
investigation I cannot accept heredity as the 
cause. The child does not subtract from father 
or mother any mentality that diminishes the 


122 


Road to Freedom 


mentality of either. In fact, motherhood and 
fatherhood advances both just as new experi¬ 
ences give one greater mental scope and range. 
Like attracts like, and the soul seeking fresh 
incarnation and awaiting opportunity may 
make its home only in a household vibrating 
attractive force. May this not account largely 
for what has been called heredity? The proofs 
of repeated incarnations, as I have studied and 
worked them out, are satisfactory to me, and 
I believe, within the next ten years such further 
proofs will be furnished as to satisfy the most 
exacting men of science. Certain avenues are 
now being investigated that promise to lead 
to this, and the more deeply the investigator 
enters into the study of the real selfhood the 
more will he find himself forced to believe it 
contains wisdom beyond his intellectual range. 
Again, wisdom can only be gained through ex¬ 
perience. How could there be experiences not 
tabulated and passed through in this life we 


Man—A Soul In Action 


123 

know, except through repeated incarnations or 
lives in separate organisms? 

The problem with which the intellectual 
world is wrestling now is the unfoldment of 
the human to greater and grander expression 
of these infinite powers that are recognized 
to be within. These powers are within the 
entity or soul, and as they are given expression 
lift man to higher planes of usefulness in the 
world. Unrest comes from the mental strug¬ 
gle to attain longings and desires, because the 
path to attainment has not been made clear. 
Back of the subconscious is the subliminal. 

If the soul be regarded as a depository of 
knowledge gained in its past experiences on 
this plane, and being capable of continually 
adding to its knowledge through new experi¬ 
ences, there should be found a way whereby 
this reservoir could instantly and at all times 
be entered by objective consciousness. If the 
soul be regarded as a new entity that came in 
with the physical birth of the body that it 


124 


Road to Frtedom 


animates, and that it vibrates to the great over¬ 
soul receiving its knowledge from that source 
and sending wisdom so gleaned to the work- 
a-day man, the primary purpose to unfold, 
would be to know how to awaken to activity 
such a circle or center of vibrations. One or 
the other of these assumptions as to the soul 
must be true. The first assumption, as to soul 
powers, includes the second, and the awaken¬ 
ing of objective consciousness to knowledge 
gleaned in either way may and probably would 
require to a large extent, the same discipline. 

Experience is the school, and the lessons 
learned there have been revised and tabulated 
to some extent under the general heading prac¬ 
tical modern psychology. Individual methods 
that bring results are far more valuable as sug¬ 
gestions of how to work than generalities. I 
know of several mental healers, who have been 
most successful in their work, to whom I have 
put this question, “ When you have had im- 


Man—A Soul in Action 125 

mediate results, or instantaneous demonstra¬ 
tions was it through suggestion ? ” and in 
every instance the reply has been, “ No.” Then 
to the question, “ How was it accomplished? ” 
the replies were indefinite. Some have said 
they felt a sensation of power to pass through 
their entire physical selfhoods which caused 
them to declare and know that the work was 
done. Some have thought that all their pre¬ 
vious discipline in concentration had prepared 
them to be an instrument through which this 
healing force might pass to another, akin to 
electric vibrations from metal to metal in. close 
range and not in contact. One point all agreed 
upon, and that was that a feeling or sensation 
was experienced, knowledge of its purport 
came with it and realization immediately fol¬ 
lowed. Is there not a revelation of truth in 
this? To know, to feel, and to realize were 
formed and blended together in a mighty trin¬ 
ity with singleness of purpose, and then desire 
was attained. May this not be a perception 


126 


Road to Freedom 


of a Fourth Dimension dawning on con¬ 
sciousness ? 

All experience and all growth bring one face 
to face with the great problem of being. The 
business man in the ordinary routine of his 
office or shop is finding problems to solve day 
by day, because of the evolution of man. To 
deal successfully with clerks, mechanics, fore¬ 
man, salesman, intricate questions arise, as well 
as in methods of conducting business, carrying 
forward sales, retaining in employ the best 
talent, meeting exigencies constantly appear¬ 
ing, and solving new questions of financial im¬ 
portance. Past experiences have left their les¬ 
sons, but many of the problems of today seem 
to be unrelated to those experiences. With the 
new methods of power, new machinery, swifter 
ways of transportation, new business under¬ 
takings, and new combinations of interests to 
meet trade’s demands, a higher intellectuality 
is directing in every avenue in the industrial 


Man—A Soul in Action 127 

world. Back of all this wonderful growth, 
reflecting the demand of the age, is the cause, 
and that cause is unfolding man, whose evolu¬ 
tion during the past twenty-five years is a 
marvel to himself. Whence this growing 
power is therefore a question not merely for 
the psychologist. It is a question with which 
all who would progress must wrestle. The 
source of power must be located, in order that 
one may develope it. 

When societies were formed to attempt a 
demonstration of the continuity of life, the 
mass of active business men gave the subject 
little thought. They were willing some one 
else should settle that question, as it did not 
seem to seriously concern them. Coupled with 
the now recognized attempts to solve that ques¬ 
tion, it has been found that the powers within 
the human have been underestimated and left 
largely unappropriated. That and every ques¬ 
tion pertaining to the powers within or at com¬ 
mand of the human soul, are now gradually 


128 


Road to Freedom 


being recognized to be of vital importance to 
every individual who aspires to the front rank 
among the real workers in this busy world. 
That some have succeeded without penetrat¬ 
ing or recognizing the cause of their success 
means that they appropriated power without 
knowing the law. They must have followed 
a greater director than intellect; and yet for 
a time they must have questioned their own 
decisions. To know the laws of unfoldment 
is now the resolve and purpose of thinking 
men. The pathway to the discovery of these 
laws is through tabulated experiments and ex¬ 
periences, and a grand start has already been 
made on it, though countless explorations are 
still to be carried forward. 

If I am correct in my line of argument, there 
are, in this period of history, new qualifications 
required of each one to meet the demands of 
the times, and to fit him to perform in a satis¬ 
factory way his part in the purpose of unfold¬ 
ing life. To know and judge men rightly we 


Man—A Soul in Action 


129 


must know something of all those component 
parts that go to the making up of a man. We 
must recognize man as a soul in evolution, and 
examine with care that depository or receptacle 
where are found the faculties that make up the 
individual types of the human. A greater man 
has been, and a greater man still is being un¬ 
folded, and we must begin to study him by 
looking within and learning what constitutes 
his own real selfhood. That many have fol¬ 
lowed the laws pertaining to this self-evolution 
blindly, and developed powers long dormant 
within the soul does not argue that man must 
continue in the same haphazard way. It does 
not argue that success is a bolt from the blue 
of heaven that falls on the deserving or un¬ 
deserving whom it may chance to meet in its 
course. 

Man no longer accepts a philosophy that 
questions his right to know every law in the 
universe pertaining to anything unrevealed or 
undemonstrated, whether it relate to the origin 


130 


Road to Freedom 


of life, the secrets of genius, or the building 
up of solar systems in space. He has discov¬ 
ered a ceaseless evolution going on within him¬ 
self, and denies all the old theories of limita¬ 
tions that interested the philosophers of the 
past. 

The study of biology has forced the scientist 
into the study of self-evolutionary causes in the 
human. This has brought him to a study of 
the complexity within the entity of each sep¬ 
arate life. The soul of the plant, the brute, 
the man is to each its or his individual entity. 
The scientist has entered into a broader field 
and is gradually widening it so that it now 
includes within its range the underlying prin¬ 
ciples on which the philosophy of psychology 
is founded. 

Back of the visible world, back of the life 
as we know it, lie myriads of mysteries. As 
one by one of these are disclosed to intelligence 
there is a process to be noted that forms the 
.mental bridge which spang the abyss between 


Man—A Soul in Action 


131 

the objective and the subliminal consciousness. 
It has been crossed by many repeatedly—how 
have they felt their way along the delicate and 
unseeable chords that bind the two as one? 

This is my analysis of the mental process: 
Primarily one must have traced the working 
of the law of evolution in man from the 
Neolithic and Bronze age, noting that desire 
creates opportunity not opportunity desire. 
Opportunity appears, because of the demand 
of Desire. Desire is the intellectual craving 
of a soul power seeking expression. When a 
desire (not a light or wanton wish) of the 
soul rises clear in consciousness, the objective 
man should recognize that within and under 
his own control must be all the powers neces¬ 
sary to bring about the realization of that de¬ 
sire. To reach this point of belief may require 
serious study on the part of one, especially if 
his previous discipline has been practically in 
the intellectual school; while another whose 
mentality has been blended somewhat with the 


132 


Road to Freedom 


intuitional will quickly recognize this a self- 
evident truth. Each must attain this knowl¬ 
edge in order to comprehend something of the 
mighty scope of his own selfhood. 

Assume this point gained; one then knows 
he has within the faculty to do and the power 
to attain, and the next great question to con¬ 
front him is how to use that power and how 
to use it wisely. This leads him into the prac¬ 
tical school of unfoldment where life’s experi¬ 
ences have been recorded. The knowing as 
outlined may imply more or less preliminary 
technical work or drill in schools or shops, or 
business houses, or in any of the world’s great 
marts. The desire is not of the soul unless 
there is a willingness within one to perform 
these technical tasks. With his reaching the 
plane of knowing attainment is certain, then 
tasks in intellect’s training school or schools 
should, because of this, eliminate from him all 
drudgery. Hope’s star he then sees shining 
brightly a little beyond, and he knows fruition 


Man—A Soul in Action 133 

must follow, if he perform his part in the 
economy of development. No will-o'-the-wisp 
is tempting him to employ his talents and his 
force that it may use him as its toy. The 
days of Puck’s blundering and mischievous¬ 
ness are past. The student like Shakespeare 
may have had his youthful dreams of fairies 
controlling men, but now a prescience wells up 
within him whereby, like Porspero, he evi¬ 
dences the power of mastership. Again and 
again one must test himself to prove that he 
knows, and the proof will be found in a sensa¬ 
tion which may be named feeling mentally. It 
sometimes seems that the subconscious self has 
a dwelling place in every cell of the human 
body; that throughout one’s whole physical be¬ 
ing run delicate fibres of intellectuality starting 
from the throne of reason where brain cells 
center. The entire personality may be made 
to vibrate to mind, and the whole mentality 
to harmonize with soul aspirations and long¬ 
ings. 


134 


Road to Freedom 


To feel deeply, recognizing mastership with¬ 
in, is the forerunner of its expression. That 
stage reached, the victory is near. Only 
through the knowing of the power can the 
faith be born that lifts one to the sensation 
of feeling. To know implies acquaintance with 
the complexity of individual life; and yet there 
are times when the complicated experiences in 
this world of striving perplex the student, and 
he questions conclusions he had fixed as ab¬ 
solute. The winners in the world are not the 
hesitating ones, who are ever repeating their 
experiments. They are those who fix down 
firmly the stake where a goal is gained, and 
go forward to others looming up beyond. 
What is it gives one doubts, and what is it 
gives one confidence? Where is the seat of 
these opposing forces? Whence does fear 
arise? And whence the power that defies crit¬ 
icism? To know and be steadfast in that 
power implies an intellectual advance to or 
upon the spiritual plane. Until one passes con- 


Man—A Soul in Action 135 

sciously beyond the border line of material life 
and into the ethereal school where all things 
are planned and tested before they take form 
to be expressed on the earth plane he is work¬ 
ing blindly. Fear arises because of ignorance 
of the powers within the human soul, while 
confidence is a proof of their recognition. 

In the psychic realm, where are worked out 
the problems of life with which thought 
wrestles, all the faculties of the soul may be 
called into action. Here, in this school, where 
thinking man alone may enter, are nature’s 
forces which intellect must harmonize to practi¬ 
cal action in order that one may attain purpose. 
Though this be true, it is also true that intellect 
does not fully control all these faculties; and 
yet even that may be possible in time. These 
faculties are forces which act with infinite 
power, and blend with intellect when once the 
harmonious connection is made. This awaken¬ 
ing to knowledge or “ feeling-mentally ” may 
be recognized by a peculiar electric current 


136 


Road to Freedom 


rushing through the physical being, indicating 
a union between the spiritual and mental self¬ 
hoods that merges both of them and the physi¬ 
cal as well into a singleness of action which 
evidences what has been called “ divine power.” 
It is in reality the whole selfhood acting from 
each of its three centers as a unit. It is the 
expression of God-consciousness on the human 
plane. 

Failing at times to demonstrate as one 
would, sets the logic of intellect in motion to 
oppose conclusions arrived at as to the powers 
contained within the soul. At such times one, 
by force of will, must again and again travel 
over the mental paths to ascertain the full 
meaning of I am. Not from the intellectual 
center, but from the subliminal, are these two 
words sent forth expressing the individuality 
of soul-consciousness. When they rise from 
that center without mental effort or direction 
and coupled with a predicate, a truth is pre¬ 
sented to the mental vision. To affirm may be 


Man—A Soul in Action 


137 


repeating idle words even though the affirma¬ 
tion is a truth. One must mentally enter into 
his inner-self to speak from the subliminal 
plane. Argument will not bring him there, 
but discipline through silent meditation has 
accomplished this in many lives. Some also 
have attained it through suffering and sorrow, 
some through painful illness, and others 
through fearful mental shocks, while the new 
psychology leads one there through meditation 
and concentration. 

To recognize that there are faculties within, 
ample to give every desire expression on the 
objective plane, constitutes the elementary con¬ 
dition of right-thinking. To concentrate on 
this fact and to think often of these faculties 
waiting active use, and then willing them to 
action, are methods that have aided many in 
their strivings for mental unfoldment. This 
fact proves conclusively that unfoldment com¬ 
mences by recognizing man a soul evolving, 
but the evolution of each soul is dependent 


138 Road to Freedom 

upon the exercise of human will upon the great 
background of self called “ the subconscious.’’ 
Faculties of power are within each self or 
soul, and they must be called into action by 
will. Desire is brought telepathically to ob¬ 
jective consciousness through intuition, and tells 
of soul powers that mark one’s individuality. 
To realize, the will must start the mental ma¬ 
chinery into action, and then with persistent 
right-thinking the true center of being will 
vibrate its wealth to consciousness. 

Knowledge is the fruit of experience, and 
yet the path to its attainment may be short¬ 
ened by correct discipline. That one should 
stray from the path and climb rocks and bridge 
almost impossible mental gulfs does not neces¬ 
sarily mean that because of these severe tasks 
he is better fitted for advancement. Ignorance 
of the whole selfhood; and particularly, ignor¬ 
ance of the spiritual plane of being has been 
the primal cause of the failure of mankind 
to attain ideals. Superstition, too, has played 


Man—A Soul in Action 


139 


its part in restraining him by declaring limita¬ 
tions, and not recognizing the one element that 
distinguishes the human type from all the other 
types of life. Man has taught himself lan¬ 
guage both spoken and written, and carried 
himself step by step onward to the height of 
dominion he has now reached. He is learning 
to reject any religion or philosophy that hints 
at human limitations; and therefore his only 
question is how to call into action every power 
within the soul. He knows himself a soul and 
that within this same soul or self lie powers 
dormant, beyond the present scope of his bold¬ 
est imaginings. He notes the power of thought 
over the physical, and the power of thought 
to attract to him the fulfillment of desire. Life 
glows ever with new meanings. Help may 
come from the infinite energy called God or 
from the spirit world surrounding the material 
one which is of God a part; but, to avail one’s 
self of this aid, he must make the proper con¬ 
ditions by right thinking and right action on 


140 


Road to Freedom 


the mental plane. Here intellect controls, and 
here intellect may and must receive from a 
deeper selfhood the desires and longings which 
may lift one to a greater and greater expres¬ 
sion of the mightiness of life. 


COSMIC CONSCIOUSNESS 


The greatest desire, the highest goal of the 
aspiring one is the obtaining of universal or 
God-consciousness. This mental illuminantion 
that stamps its masterful expression upon the 
highest human unfoldment has been named in 
the Oriental philosophy “ Cosmic conscious¬ 
ness.” When the real ego merges itself into 
the universal its existence becomes in con¬ 
sciousness a living soul independent of the body 
and of all earthly environment. 

This unfoldment is foreshadowed or its ap¬ 
proach suggested by a sort of momentary 
ecstacy which many Asiatics throw themselves 
into by repeating their own names over and 
over again in the silence as they meditate upon 
their individual identity. This state or condi¬ 
tion, however, is only on the pathway to the 
mental illumination sought for—of it, but not 


142 


Road to Freedom 


it. There is a long road to travel before one 
can reach the deep hall of silence, where he 
may find himself alone with God. Let him 
learn as a prelude and often repeat uplifting 
songs or poems. He will find some very help¬ 
ful stanzas in Rev. Dr. Ryan’s, “ Song of the 
Mystic.” 

“ I walk down the valley of silence, 

Down the dim ^voiceless)valley alone; 

And I hear not the fall of a footstep 
Around me, save God’s and my own.” 

“ In the hush of the valley of silence 
I dream all the songs that I sing; 

And the music floats down the dim valley 
Till each finds a word for a wing, 

That to hearts, like the dove of the Deluge, 
A message of peace they may bring. 

“ But far out on the deep there are billows 
That never shall break on the beach; 



Cosmic Consciousness 


143 


And I have heard songs in the silence 
That never shall float into speech; 

And I have had dreams in the valley 
Too lofty for language to reach.” 

I can also particularly commend that dainty 
poem by Duncan Campbell Scott, entitled, 
“ Ecstasy.” 

“ The shore-lark soars to his topmost flight, 
Sings at the height when morning springs; 
What tho’ his voice be lost in the light— 
The light comes dropping from his wings. 

Mount, my soul, and sing at the height 
Of thy clear flight in the light and the air; 
Heard or unheard in the night, in the light, 
Sing there—sing there.” 

As one lifts himself upward to these grand 
ideals of possible unfoldment, life will have a 
new meaning, for he will indeed discover a 


144 


Road to Freedom 


new heaven and a new earth. He will realize 
that he has experienced and is experiencing a 
great change, as he enters into that glorious 
and boundless world now unveiled to him a 
new and a mightier man. He then may rec¬ 
ognize in himself higher potentialities than he 
ever conceived of, even in his wildest dreams 
of possible human endowments. Experiences 
that were meaningless before and filled with 
annoyances and delays, now appear as steps 
to be taken on the pathway of progress to the 
goal. These very annoyances and delays that 
oppressed are only a part of the necessary dis¬ 
cipline. They are obstacles to test the strength 
and prove the worthiness of him who would 
be victor and live up to his own, but only half- 
realized maximum of power. As it dawns on 
his intellect that God can only find expression 
through life, he will catch glimpses of the 
divine within himself. He then may find the 
deeper meaning in the inspirations of Baha 
’U’llah, “ I have created thee rich: Why dost 


Cosmic Consciousness 


145 

thou make thyself poor? Noble have I made 
thee: Why dost thou degrade thyself? Of 
the essence of knowledge have I manifested 
thee: Why searched thou for another than me ? 
From the clay of love I have kneaded thee: 
Why seekest thou another? Turn thy sight 
into thyself, that thou mayest find me standing 
within thee, Powerful, Mighty and Supreme.” 

More and more as one reflects on such 
thoughts as these — more and more as one 
meditates upon the mystery and glory of his 
own individual identity will he realize this 
mighty me within—this indwelling God that 
builds up his grandest ideals, and helps intellect 
to understand that its true province in unfold- 
ment is to express these to all the world. This 
deep indwelling consciousness, through intro¬ 
spection, brings its wealth of love to the real 
self that it may comprehend its deathlessness 
and its relation to life universal. Many are 
now approaching this stage of unfoldment. In 
one of my papers in “ Through Silence to 


146 


Road to Freedom 


Realization,” I have claimed that, “ they who 
so unfold are passing from the unconscious 
state of spiritual development into the con¬ 
scious. They feel within themselves a con¬ 
sciousness of power and an awareness that 
they are linked with the real source of strength 
and power and have full access to it, as it is 
around them, behind them and in them. They 
know if they err they are not punished for 
their errors, but by them. They know they 
are masters of their own destiny, their own 
judge, their own rewarder and their own pun¬ 
isher; and that on and on does the form of 
life go and grow, till mind cannot compass 
all they feel, though flitting visions of life’s 
great oneness and of the Absolute appear.” 

The method of unfolding to cosmic con¬ 
sciousness has been hinted at in this paper, but 
many may ask if further details might not be 
given. From the Masters in the Orient only 
suggestions can be obtained. Work out your 
own salvation is the refrain of the mystic law 


Cosmic Consciousness 


147 


of progress. The work must be done by him 
who would know, and this work is chiefly pas¬ 
sive waiting in the silence. Concentration 
upon the ideal sought for should be preliminary 
to passiveness, and one should discipline him¬ 
self to singleness of thought upon the ideal dur¬ 
ing these moments of Concentration, for that 
cannot be perfect without this centralization. 
Wandering thoughts must be checked while 
this tension is kept up, and passiveness should 
follow and begin with complete relaxation. A 
fixed hour should be selected for these sittings, 
and they continued for a period of several 
weeks. These weeks will be found replete 
with mental unfoldment opening new centers 
of knowledge. Then a break for a week or so 
will often be found advisable, and after this 
the sittings should be taken up again and fol¬ 
lowed till the godship within finds expression 
in objective consciousness and the soul’s pur¬ 
pose in that particular unfoldment is accom¬ 
plished. 


148 


Road to Freedom 


This age has been called a psychic one be¬ 
cause man has become introspective. He is 
looking with the eyes of intellect to find the 
dormant powers entrenched somewhere within 
the unrevealed center of his own selfhood. 
He recognizes that the mighty ego comprises 
a great background beyond the grasp of intel¬ 
lect. His the task to find the way to blend 
the logic of intellect with the prescience of in¬ 
tuition. This blending advances one to a true 
conception of cosmic consciousness when 
knowing rises supreme and the human merges 
itself into the divine. 

All this work has a most practical purpose 
in the life of everyone for by the unfolding of 
dormant powers within the soul, the way to the 
winning of ideals is opened. This discipline, 
however, does far more than rouse dormant 
energies. Because of it grander ideals are 
formed, and nobler expression may be given 
to life. All who thus work, and who work 
not for money or for fame, but for principle 


Cosmic Consciousness 


149 


and love may attain that plane of consciousness 
called cosmic, and each in his own way present 
a new revelation of the meaning of life to the 
world. 



MAN’S UNCLAIMED HERITAGE 


The study of the origin of life has inter¬ 
ested man from the earliest period of recorded 
history; and science finds itself today baffled 
in attempting to solve the riddle within and 
back of that great energy which finds its ex¬ 
pression in the various and multiplied forms 
that grow, live and perpetuate existence. 
Many great truths have been learned in fol¬ 
lowing the course of unfolding life, and the 
greatest of all is that there is an individual 
entity which controls its expression. 

Wherever the plant or tree may be carried 
and transplanted, its individual characteristics 
remain—it produces its kind. Soil and care 
may improve, but they do not destroy its in¬ 
dividuality; that remains till some wizard like 
Burbank brings about an evolution, and a prod¬ 
uct is brought forth almost beyond the recog- 
150 


Man’s Unclaimed Heritage 151 

nition of the original fatherhood. A lesser 
soul grows to a greater one, maintaining its 
original characteristics, but holding yet a world 
of mysteries within its keeping. The life-prin¬ 
ciple is within the soul in all life, and also deep 
within the soul are wonderful endowments per¬ 
mitting expression as the way is opened. 

The dominion of man over plant, tree and 
brute life is manifesting to greater and greater 
expression as he evolves to a greater unfold¬ 
ing of his own dominant though measureless 
endowments. Plant and brute life may be non- 
resistent, but they are also non-aspiring — a 
greater soul must point the way to their un¬ 
folding. They are within man’s dominion and 
he is the discoverer of their latent powers and 
the god to lift them to know and to give 
expression to this grander life. 

From the contemplation and study of that 
all-pervading Energy throwing divers forms of 
its expression in mineral, plant, tree, brute 
and human life, intelligence is now turning to 


152 Road to Freedom 

discover more of the latent powers within the 
human soul, to learn more of Man’s real or 
dominating force. One must always remember 
that the intellect does not possess the soul, 
but is the soul’s practical handmaid—that one’s 
personality today is merely that part of one’s 
ideality which has been brought to practical 
expression—that deep within are longings and 
aspirations seeking fulfillment and meeting op¬ 
position through the faculty (intellect) which 
alone can give them expression. This is sim¬ 
ply because the way has not been made clear 
to its logic—a logic which is based on the con¬ 
clusions reached in the practical world of dem¬ 
onstrated facts. 

Over and over again has intellect written in 
startling capitals the word IMPOSSIBLE, 
when the inventor or discoverer told of the 
problems he was trying to solve. Over and over 
again it retreated from those conclusions of 
logic that were at the time seemingly correct, 
when new truths were later established and added 


Man’s Unclaimed Heritage 153 

to the known by these same discoverers and in¬ 
ventors. From what source did these progres¬ 
sive men obtain the ideas for the expression 
of which they labored? Necessity may have 
hinted at the need; but they who supply the 
demands of necessity do so because within 
their souls is the power to assist toward, if 
not completely obtain, the accomplishment. 
Hopes, ambitions and realizations form a trin¬ 
ity that lie within the aspirations of only human 
souls. Aspiration breathes an exhalation which 
gives color to Hope, and Ambition lifts itself 
to and into this bright atmosphere and aids in 
the forming of ideals which Faith and Work 
convert into realizations. 

All along the pathway of soul progression 
do we see illustrations of this human unfolding. 
The soul’s aspirations are flashed to intellect 
by the human monitor, intuition, telling of 
powers within. Like many of the day-dreams 
imagination pictures, intellect often passes 
these lightly by. If again and again they come, 


154 


Road to Freedom 


they force themselves upon the attention of in¬ 
tellect, and ideas are woven into thoughts which 
compel the consideration of the fact that a new 
truth is seeking to reveal itself to the world 
through that particular channel. Here is a field 
for research beyond the range of intellect, and 
yet, though these new possibilities of man 
were never conceived by that faculty, it must 
be called into use to give them expression. 
This is the battle-ground of unfolding life 
in the human, and it forms the dividing line 
between man and the lesser life as represented 
in different degrees in the mineral, the plant, 
the tree and the brute groups. The soul of 
the human has within itself faculties theirs 
do not possess; and the realization of this fact 
is now dawning on the intellect of man, bring¬ 
ing to him a grander conception of his own 
divinity and power. Prayers expressing the 
weakness, the sinfulness and the unworthiness 
of man, he is ceasing to hold in reverence. 
Comparisons of himself to that of the lesser 


Man’s Unclaimed Heritage ‘iy$ 

life have become valueless, because he has 
found aspirations, longings and hopes to be 
exclusively human outreachings teaching intel¬ 
lect the wide range of the domain of man. 
From contemplation of the mightiness of God, 
he turns to contemplation of the mightiness of 
man. Reasoning from the intellectual plane, 
he is beginning to recognize himself a soul un¬ 
folding; himself the possessor of unused 
powers that are capable of satisfying his long¬ 
ings; himself endowed with all the faculties 
and powers requisite to advance him to the 
realization of his own ideals. 

This gives life a greater meaning, for 
through life only can God manifest to the 
world. God’s manifestations in mineral, plant, 
tree and brute life tell of an evolution with 
many limitations, till the dominant factor over 
all this life, man, steps forth to direct their 
various unfoldings. Man has set himself up, 
and rightly, too, as judge of these vast king¬ 
doms. His mandates decide what in them shall 


156 


Road to Freedom 


live and what shall be destroyed. His man¬ 
date determines their unfolding and their en¬ 
vironments. His mandate shows that now in 
this century he claims his birthright—dominion 
over all other life on this planet. 

The horse, the lion, the elephant, the myriads 
of wild beasts of the jungle, are captured, 
trained for use or destroyed just as man wills. 
Their physical prowess may multiply his many 
times, but they are ruled by him and he deter¬ 
mines their destiny. If he decide to grow 
wheat or corn on the vast prairies that were 
once the land of the buffalo, then that life is 
doomed and annihilated from the earth. 

All these lessons of history are revelations 
to man’s intellectuality. Though the soul must 
work out its destiny through the intellectual 
pole of expression, it is always suggesting 
beyond the demonstrated and the active intel¬ 
lectual side of man has been constantly wrest¬ 
ling with its logic against the prophecies re¬ 
ceived. 


Man’s Unclaimed Heritage 157 

Is the time not ripe for the warfare of the 
selves to cease? Must the lesson of experience 
still continue to be repeated indefinitely before 
intellect will recognize intuition an ally, not a 
foe? Has not intellect broadened by its ex¬ 
perience so as to recognize itself of, and yet 
only a small part of, the great background 
of being? 

As man views his ascent from the intellectual 
standpoint and notes his prowess over the man¬ 
ifold life about him, the question “What am 
I ? ” is asked with deeper and deeper signif¬ 
icance. The subliminal selfhood, rich in ex¬ 
perience gleaned from past incarnations, rich 
in that it may summon to its aid from the 
mighty host in the ethereal world what Itj 
would, rich in that it recognizes and resorts 
to the source of power as it wills, this selfhood, 
I repeat, alone must be appealed to for a reply. 
Psychology is no longer merely an academic 
study where professors follow the lines laid 
out by the crude and primitive philosophers of 


Road to Freedom 


158 

the past. The study of the soul is the study 
of the resources and complexity of man. The 
best tact and the truest diplomacy in any and 
every avenue of life are both based upon a 
thorough understanding that soul endowments 
are stored there through the only avenue to 
knowledge, experience. This experience one 
may have gone through in past lives, or he 
may be passing through it in the present one 
of which he is so supremely conscious. What 
we call character is the reflection of the soul 
endowments that particular individual has 
brought to intellectual expression. On that 
plane he must be met in order that argument 
may reach his full comprehension. Then meet¬ 
ing him there, he must be led to view the new 
proposition from the mental plane his own un¬ 
folding will permit. Ever and ever one must 
remember that man is a soul continually adding 
to its endowments. His intellect reflects those 
endowments which he has reduced to practical 
possession. This intellectual self he usually de~ 


Man’s Unclaimed Heritage 159 

nominates his ego—it is his ego of today, not 
his ego of tomorrow. The real ego back of all 
holds in its possession or control all the facul¬ 
ties which, if properly used, will fulfill every 
longing that he can build up and express in 
thought. 

If this be true, man’s destiny is under his 
own control. Success is won, because, through 
experiences in the past, soul endowments have 
been gained that assure the success desired. In¬ 
tuition reveals these to objective consciousness 
or intellect. Again, by non-recognition of 
these real desires, or the cataloging of them 
as dreams of fancy, one may become merely 
an idle dreamer amid life’s activities. If so, 
if amid life’s activities he is not a worker 
for principle, then he is one who may be 
classed with the untabulated average human 
and has failed to comprehend the measure of 
a man. New experiences must be gained 
through incarnations to come till Intellect may 
catch the whispers of Intuition and compress 


160 Road to Freedom 

its suggestions into the monosyllabic utterances 
of Faith and Work, “ I can ” and “ I Will.” 
Then life becomes progressive and purposeful. 

The ultimate end must be success and happi¬ 
ness to all, and the question arises if there be 
not a shorter and a truer way to be found than 
that the Yogis of India have followed and are 
following. May it not be that in their effort 
to attain the spiritual perfection they would, 
they have attempted to dwarf the physical and 
intellectual? Completeness is in trinity; and 
perfection of love, of joy, of honor, of what- 
one-will, can only be found when all these three 
natures blend together in harmony. Novelists 
and dramatists have written of a great and 
absorbing love uniting man and woman, hus¬ 
band and wife, as one. These aphorisms con¬ 
cerning it have held us in rapture, and we have 
called this the idealization of conjugal love. 
And yet we all believe it may exist, that it does 
exist, and that it is right it should exist. An¬ 
alyze this great and absorbing love and one will 


Man’s Unclaimed Heritage i6i< 

find it to be that these two people of opposite 
sex have met in complete harmony on each of 
the three human planes of life. Physically 
each fills the other’s ideals of beauty or 
strength; mentally they joy in the same intel¬ 
lectual work or research; spiritually they aspire 
to the same goals, or either finds joy in assist¬ 
ing the other to the attainment desired, fusing 
his or her ambitions into those of the other 
which they mutually have agreed shall take 
precedence. 

The fact that the refrain of life has long 
been that of fault-finding with the world in 
general and with one’s own self in particular is 
one of the chief causes that has retarded hu¬ 
man unfolding. The great soul, the great 
genius, has no part with this army of grum¬ 
blers. His own failures only spur him to nobler 
action. They were incidents on the pathway to 
his goal and were to be overcome. He must 
walk through shadows and triumph over ob¬ 
stacles to reach the light; but he knows the way 


162 


Road to Freedom 


and rejoices as he discovers new human powers 
unfolding as he journeys on. 

“ Wherein has he gained mastery over fate ?” 
the purely intellectual may ask. He may reply, 
“ By faith and work”; and yet the questioner 
inquires “ What gave birth to the faith that 
made work a joy?” 

Modern psychology is showing all these ques¬ 
tions to be puerile. When one positively recog¬ 
nizes his own endowments, an unwavering faith 
illumines intellect. Of these endowments or 
potentialities he may learn if he mentally looks 
within. This requires no mystic penetration, 
for every time one says: “ Let me study this 
over quietly, let me reflect on this,” he is seek¬ 
ing to learn from the subconscious something 
not yet tabulated as the known by the objective 
consciousness. In quiet moments when thought 
ceases from activity (no matter how this may 
be brought about) Intuition rises prescient and 
Intellect, startled, leaves the defensive and may 
ask in wonder, can this be possible? In such 


Man’s Unclaimed Heritage 163 

moments man may feel in touch with the entire 
universe of life, for these two great poles of 
soul expression are vibrating then as one—the 
positive and negative have found a common 
center where atomic attraction becomes uni¬ 
versal. That many have reached this condition 
of unfoldment and learned of these latent pow¬ 
ers without any premeditation, does not argue 
that this age may not make clear to reason the 
mental paths over which one must travel to 
gain the purpose desired. 

Theologies and religions come and go. All 
of them grow out of a mysticism combined with 
some sterling truths to be found at their base 
or in their wake. With superstitious dogmas 
were fused some of the grand Aryan principles 
of right and justice. These, blended with 
dogma, caused religions to reflect the unfold¬ 
ment within the environment that gave them 
birth. Many stand forth as rounds in the lad¬ 
der of progress marking man’s intellectual 
growth. They were tentative planes from 


164 


Road to Freedom 


which new surveys were made to discover other 
paths the human may take leading onward and 
upward to the land of Desire. On each plane 
there has been a blending between intellect and 
intuition which means an absorption by intel¬ 
lect of truths foretold by intuition. Intellect 
reduces to expression and then claims all the 
honor. Controversy, however, as to how the 
prizes should be distributed is without the scope 
of my subject. 

Progressive man must free himself from any 
environment that may restrain liberty of 
thought. To approach the full measure of the 
human, he must accept the truths scientifically 
demonstrated, and from them formulate con¬ 
clusions as to his potentialities before he at¬ 
tempts their intellectual expression. An ac¬ 
ceptance of what I term the scientifically dem¬ 
onstrated truths mpst not be simply to repeat 
the echoed responses too often given to church 
ritual questions. There many have said “ I 
believe ” without thoughtful analysis. They 


Man’s Unclaimed Heritage 165 

meet the church requirement with a mental 
reservation stored in consciousness. In the 
records to which one may now have access, even 
though he may have had little personal experi¬ 
ence in the study of mysticism, he will find, I 
claim, proofs to satisfy the most exacting logic 
that the continuity of life has been scientifi¬ 
cally demonstrated; that what has been called 
death is but a parting of the ego from its 
material body; and that the ego so released 
passes to an ethereal world from which it may 
return and counsel and guide those in earth- 
life. More than this, that the ethereal world 
is a remedial world where the soul may attain 
new experiences which add to its endowments. 

Assuming that one has arrived at this point 
through personal experience or study of these 
records, I claim there is still another mysticism 
he would be wise to seek to penetrate, and that 
is as to the evidence of the soul’s having re¬ 
peated incarnations on this planet. If it have, 
then a thousand former mysteries of life are 


166 


Road to Freedom 


solved. The birth of a genius may then be 
accounted for by a natural law; and the cause 
of the endowments within the soul of this or 
that one is the result of Experience—the only 
school that bestows knowledge and with it never 
gives an academic degree. 

These are the elementary studies to be passed 
through before one can intelligently enter upon 
the purpose of learning the full measure of his 
own endowments and the method of bringing 
them to expression. He must recognize they 
are in that great human storehouse and he must 
recognize that through experience alone could 
such treasures be secured and placed there. 
Granted that one has attained this mental plane, 
it is wise to fortify his position by frequently 
studying the individual experiences of associ¬ 
ates around him as well as those of noted his¬ 
torical characters. Though desires could not 
exist in the soul without the power or endow¬ 
ments to make them real, this does not mean, 
as my philosophy and researches have con- 


Man’s Unclaimed Heritage 167 

vinced me, that there may not be myriads of 
obstacles to overcome to gain these same de¬ 
sires. Wagner established a new school of 
music through powerful opposition and public 
clamor. He had but one friend in the musical 
world to sympathize with and believe in him; 
and yet he hesitated not to pursue the work he 
had marked out as what was for him to do in 
order to bring his own musical ideals to ex¬ 
pression so that music might throb with human 
sentiment and echo the beatings of the human 
heart. 

Columbus, even with the church arrayed 
against him, secured the assistance of royalty 
to aid in his voyage to the unknown land. Then 
when his sailors became mutinous, believing 
they had gone beyond seas over which God 
ruled, and failure threatened his whole purpose, 
he did not falter or turn back till after the land 
that had been seen mentally through his sub¬ 
liminal consciousness had been entered upon 


168 


Road to Freedom 


and its position determined on the crude map 
of the then untraversed world. 

The path to the end in its numerous wind¬ 
ings often confuses the toiler. The many ob¬ 
stacles to be overcome may suggest at times 
that he has made erroneous conclusions as to 
what were really his own endowments. Let 
him at such moments go back to the silence and 
then if the desire rises with the same or greater 
intensity than before, he may know that the 
obstacles and opposition he meets are needful 
to assist his unfolding so as to fit him to at¬ 
tain these desires. How often has one been 
thwarted in his attempts to gain certain things 
coveted, and then a few weeks, months or years 
later found that his disappointment opened the 
way to the accomplishment of purposes akin to, 
but far greater than, those conceived. One 
may at times mistake the right path to the goal, 
and yet to have entered these byways strength 
is gained. Attainment is certain if one, after 
discovering his own endowments, holds firm 


Man’s Unclaimed Heritage 169 

his faith and continues faithful in the work 
that is thrown upon intellect to perform. 
Menaus said: “ When heaven is about to con¬ 
fer a great office on a man, it exercises his mind 
with suffering, and his sinews and bones with 
toil; it exposes his body to hunger and con¬ 
founds his understanding; and by all these 
efforts it stimulates his mind, hardens his 
nature, and supplies his incompetencies.” 

Human unfoldment in its truest sense is no 
fairy awakening—it is the result of individual 
effort wisely directed. To direct it wisely one 
must learn what are his endowments. The 
message from the subliminal to objective con¬ 
sciousness is borne by that restless, invisible 
fairy, once materialized and called Ariel, but 
now known as a faculty of the soul and called 
Intuition. To receive and understand the mes¬ 
sage is the known quantity given, whereby the 
perfect equation is formulated. Faith and work 
can then be depended upon absolutely to dis¬ 
cover the unknown quantity sought, through a 


170 


Road to Freedom 


human law of progression as exact and perfect 
as any demonstrated mathematical law; but one 
must hold fast the faith and perform the work. 

In these hours of quiet as day after day one 
may enter into that deep valley of Silence, 
strange and new unfoldments may come to 
him. With some the endowments within are 
presented to intellect so quickly that it will 
claim to have wrought them out itself through 
logical comparisons. The soul flashes thought 
without weaving it into language, and “ the 
soul’s responses are always right,” wrote Emer¬ 
son. When intellect catches them (picks up 
the message, as the wireless puts it) there is a 
moment of exaltation, for objective conscious¬ 
ness has taken a step upward and gained a 
higher plane than it had ever reached before. 

In the “ Germany ” of Madame de Stael, I 
find an inspirational truth that proves she had 
grasped a clear conception of this mighty hu¬ 
man entity, and it seems to me to be worthy a 
place in the memory of every thoughtful and 


Man’s Unclaimed Heritage HJI 

aspiring man and woman in the world of 
thought: “ The soul is a fire that darts its rays 
through all the senses; it is in this fire that 
existence consists; all the observations and all 
the efforts of philosophers ought to turn toward 
this Me, the center and the moving power of 
our sentiments and our ideas.” 

With the intellectual recognition, therefore, 
that endowments within are the sole cause of 
real desires finding a place in consciousness, 
we have an indestructible foundation on which 
faith may rest. Faith resting on such a founda¬ 
tion should be unwavering and forever unas¬ 
sailable. Let Faith be thus established in con¬ 
sciousness through recognition of this human 
law, and work involving the technique required 
to win ideals becomes a delight. Long delays 
may have been the lot of those of past history 
because of non-recognition of the law, even 
though they were faithful in their work. Those 
delays may be overcome and longings may be 
attained at the earliest possible day that one can 


172 


Road to Freedom 


be unfolded so as to assume the responsibilities 
that their possession demands, and to be able to 
meet all the obligations that such an unfold- 
ment entails. The ascent of man therefore 
awaits first his clear understanding of his own 
endowments, and second his willingness to per¬ 
form the work necessary to bring them to ex¬ 
pression. Then follows the joy in the doing of 
the work, knowing this to be a duty he owes to 
himself and the Universal. 


THE WIDE RANGE OF THE 
TWENTIETH CENTURY 
PSYCHOLOGY 

In reviewing history to discover something 
of the latent powers within the individual to 
carry out his purposes and to attain his desires, 
the scientist is forced to consider the endow¬ 
ments within that individual which suggest to 
his consciousness the purpose to attain the as 
yet unattained. Moralists and teachers cite ex¬ 
amples of what has been achieved in the past 
to the younger generation as proof of the old 
maxim that where there’s a will there’s a way. 
As time has gone on, college systems of instruc¬ 
tion, recognizing how widely individuals differ 
as to their endowments, have been modified 
173 


[Read before the Medico-Legal Society of New York and its 
Psychological Section, November 17, 1909.] 


174 


Road to Freedom 


from their original rigor to meet the desires 
and wishes of each student in his efforts to lay 
the foundations for his proposed work in life. 
Psychology from its incipiency claimed that 
there were certain endowments within the soul 
of man, and that as these came to practical ex¬ 
pression the personality was formed which 
distinguishes this one or that one from another. 
For a long time, as I take it, the ego of the in¬ 
dividual was recognized to be his intellectual 
self. The connection between the soul and the 
intellectual self, as explained by the early psy¬ 
chologists, was confusing to say the least. 

In this age the independent thinker claims to 
be bold and to be free from the trammels 
and environment of religious dogmas. Unfor¬ 
tunately, as I study humanity, I find that 
though many claim this, few have reached that 
exalted intellectual plane. The word scientific 
has become a slogan with many. This and that 
belief, this and that theory, this and that pur¬ 
pose, are called by the conservative unscientific. 


Twentieth Century Psychology 17^ 

We have abused this word scientific. Science 
means to know—which interpreted is, that the 
proposition has been demonstrated to the satis¬ 
faction of intellect. Of course, as new things 
are discovered, this demonstration at first only 
reaches those who study the evidence presented 
by the claimant. Whether the claim may relate 
to wireless telegraphy, or flying in the air, or 
talking with spirits, or conserving the power of 
the rise and fall of tides for commercial pur¬ 
poses, or for a thousand and one other things, 
it must be proven first to one’s own satisfaction 
in order that he may claim it true; and next it 
must be proven to the satisfaction of those who, 
by assumption, claim themselves to be the mon¬ 
itors and judges of what is within the scope 
and province of the human. 

With the wonderful strides man has made in 
his own unfoldment during the past fifty years, 
it is now becoming patent that the old theories 
as to the purposes of God concerning man must 


i7 6 


Road to Freedom 


be discarded. The theologian assumed to know 
what was God’s purpose while at the same time 
he was absolutely indifferent as to what might 
be man’s purpose. Man notes the wonderful 
progress the human has made, and he sees 
prophecies now being fulfilled that were made 
long ago by the poets who were called dream¬ 
ers. Occasionally he picks up some of the in¬ 
spirational statements of prophecies and then 
enters into an analysis of self to test their 
soundness. Shakespeare hinted at truth when 
he presented the reflections of the melancholy 
Dane: “ What a piece of work is man! how 
infinite in faculty! in form and moving, how 
express and admirable! in action how like an 
angel! in apprehension how like a god! ” 
Because one may be called unscientific in the 
asking of the acceptance as truth of what may 
not have been demonstrated in the laboratory 
by experiment to the satisfaction of intellect, 
may mean simply that he intuitionally recog¬ 
nizes a truth prior to its being practically dem- 


Twentieth Century Psychology 177 

onstrated. It does not mean that he is wrong 
in his conclusions because he has accepted it in 
advance of demonstration. It means that 
objective consciousness has been convinced by 
intuition before the proposition reached the 
workshop of intellect. 

Psychology has ceased to be merely a theo¬ 
retical study to be pursued in schools after a 
limited fashion to give the senior a little mental 
polish before he starts out on his work in the 
world. It has a meaning today much greater 
than its Greek derivatives would imply, a dis¬ 
course concerning the soul. It today recog¬ 
nizes intellect as of the ego, or soul, and as its 
handmaid. It recognizes also that intellect 
must learn of the endowments within the soul, 
and that it is its province to appropriate them. 
It recognizes that within the soul there are 
latent powers unused, and latent powers which, 
when brought into use, will help man to accom¬ 
plish purpose. 


I 7 s 


Road to Freedom 


Assuming these to be statements of facts and 
that this line of reasoning finds acceptance up 
to this point, I now enter into that which many 
thoughtful people may say is unscientific, un¬ 
demonstrated, and possibly undemonstrable. 
Such conclusions should not be rashly made by 
any one. In reasoning from the known we can 
only conjecture as to what is beyond. In the 
light of what we know we may often conjec¬ 
ture well, and in the light of what we know 
we may sometimes conjecture wrongly. 

To know man and his possibilities one must 
recognize man as a progressive entity, a soul, 
and further that within that soul are endow¬ 
ments which may be brought to expression. 
Why an individual possesses this or that talent 
is because of the particular endowments within 
his own soul. How did they come there ? Be¬ 
cause of heredity, some have tried to explain. 
Sometimes such theories have seemed reason¬ 
able, and often again they have appeared to be 
Utterly without foundation. 


Twentieth Century Psychology 179 

To enter at once into medias res, my conten¬ 
tion is that a greater knowledge concerning the 
soul and its endowments and as to its continuity 
after what we call death are now primary requi¬ 
sites for one to learn in order to discover his 
own powers and to perform his best work while 
in this life, of which he is so conscious. 

My first claim is that scientifically it has been 
proven that death does not end life and indi¬ 
vidual consciousness. I claim that it fias been 
proven to the complete satisfaction of the most 
exacting of scientific men that those who have 
passed through what we call death have spoken 
and identified themselves to mortals here. I 
claim that if the published records of investi¬ 
gators are carefully examined there is only one 
of two conclusions to be arrived at: that either 
all these investigators, working sometimes in 
groups and sometimes alone, in almost every 
civilized nation in the world, are to be put down 
as liars, or that life has been proven to be con¬ 
tinuous, and that those who have passed 


i8o 


Road to Freedom 


through the change called death live and pre¬ 
serve their individual entity. I recognize that 
the popular idea with representatives of the 
press, is to laugh at these investigators and 
point out weaknesses here and there in their 
methods and so place a general condemnation 
on all their conclusions. 

We must remember that truth has always had 
to fight to gain acceptance. If what is true be 
new, it is asked to prove itself truth to an 
audience of unbelievers. This work has some¬ 
times been found to be very difficult and nat¬ 
urally some time was required before general 
acceptance followed. 

For argument’s sake I suggest that we as¬ 
sume that life is continuous, whether or not 
such a conclusion has been reached by the 
reader. Primarily this is necessary in order to 
reach and establish another hypothesis which I 
claim has been proven to my satisfaction and 
which I believe will be demonstrated within the 
next few years to the satisfaction of all intelli- 


Twentieth Century Psychology 181 

gent people. It is this: that life does not only 
continue after death, but that the individual 
may grow and gain in intelligence in the ethe¬ 
real world and return at will again and again 
to earth. Accepting these two great hypotheses, 
that life is continuous and that the individual 
may pass through several or many incarna¬ 
tions, one can understand what Emerson meant 
when he said: “ The soul of the child is as 
mature as the soul of the sage.” Again, assum¬ 
ing these two hypotheses true, we can under¬ 
stand why one individual soul possesses endow¬ 
ments entirely different from another. That 
these endowments determine characteristics is 
a truth all have learned. The endowments each 
possess must be the results of experiences in 
past lives or in the present one. These endow¬ 
ments are the cause of certain vibrations being 
sent from the soul through intuition to con¬ 
sciousness expressing particular longings, par¬ 
ticular desires and particular hopes. If one 
accepts both of these hypotheses, it is evident 


i 82 


Road to Freedom 


that longings, desires and hopes arise in con¬ 
sciousness only because there are endowments 
within the soul great enough to make them real. 
This reveals man in a new light and makes 
ambition simply proofs of accruments gained 
by experience that mark human unfoldment. 

Stop a minute. Is there any other acceptable 
theory in the world to account for these strong 
longings, desires and hopes that have impressed 
themselves on the intellects of men and made 
these men powers in the world? Is it not a 
more satisfactory way to account for genius 
than to believe it a result of disease? 

I have not attempted to here present any 
data to prove first, that there is no death, and 
second, that the soul may inhabit many differ¬ 
ent bodies before its pilgrimage on earth may 
cease. I have omitted this for the simple rea¬ 
son that it has taken years of research on my 
part before I had demonstrated the truth of 
these propositions to my own satisfaction. One 
must travel over the road himself, and it is a 


Twentieth Century Psychology 183 

long one, or accept the conclusions of others 
who have gone over it and know. The critic 
who has had a slight experience with a score or 
so of mediums and found a majority of them 
impostors, is not one whose opinion is worthy 
of consideration. Able men and scholars have 
given years to the investigation of my first 
hypothesis, and I do not know a single one of 
them who has not finally accepted it as true. 
If a sceptic on this will take the time to read 
the volumes of the records and proceedings of 
the London Society of Psychical Research and 
the later ones of the American Society, he will 
find a wealth of cumulative evidence proving 
my first hypothesis. Let him note what men 
like Aksakof of Russia and leading professors 
in the universities of Germany have written 
after their experiences with one of the most 
renowned mediums of Europe, Madam E. 
d’Esperance, whose primary purpose in life has 
been and is devotion to truth. And let him 
further examine into the published experiences 


84 


Road to Freedom 


and experiments of Alfred Russell Wallace, 
D.C.L., LL.D., Rev. Dr. Minot J. Savage, Pro¬ 
fessor William James of Harvard University, 
William J. Stead, of London, and a score of 
other writers whose scholarship marks the care¬ 
ful thoroughness of their work. 

The second proposition is more complex and 
its demonstration more subtile. The philoso¬ 
phers of the East claim it a fundamental law 
of human progression. To question its truth 
seems to them to be questioning an axiom—a 
proposition proving itself in every life and be¬ 
fore infancy is passed. Its acceptance seems to 
me to be the only way to account for the en¬ 
dowments within the soul which stamp individ¬ 
uality in being, and I have obtained, through 
sources of knowledge space will not permit me 
to enter into here, what I deem absolute proof. 

In this age where more is being asked of 
man in the various avenues opening before him, 
it is a natural sequence that the longings, hopes 
and desires are assuming wider and wider areas 


Twentieth Century Psychology 185 

and so demand for their attainment a span of 
years more than double what he has been claim¬ 
ing for centuries past. His ambitions are grow¬ 
ing greater and to realize them more time is 
required. His promptings come to objective 
consciousness often in a way to compel action. 
If he has merged himself into the mystic deep 
enough, these two hypotheses are the axioms 
of his philosophy. Only thus can be build up 
perfect faith that the goal of his desires can be 
won. These desires came to consciousness be¬ 
cause the endowments within his soul created 
them. That being so, he must have faith that 
'diligent work on his part will bring him com¬ 
plete fulfillment, prolonging life to a century 
and a half or more if that time is required to 
gain the end desired. 

We see, therefore, that these two hypotheses 
are the foundation pillars upon which human 
optimism builds its perfect structures. 

The past has left many valuable lessons, but 
the future is presenting a multiplicity of prob- 


186 


Road to Freedom 


lems which only mightier men than those of 
the past may solve. These mightier men must, 
therefore, bring to expression more of the latent 
endowments within their souls. It can hardly 
be expected of them to do this unless they 
recognize from the intellectual plane that these 
latent powers are within the great background 
of being. These powers or faculties being 
called into expression advance man step by step 
to give expression to the godship within him. 
Then as he from the intellectual plane q f being 
observes his own unfolding and notes the blend' 
ing of the intuitional with the inellectual, all 
life is filled with a deeper meaning. He is 
brought closer and closer to that great Energy 
whose heart beatings he may not hear, but 
whose vital pulsations he may almost feel as he 
harmonizes himself with them and merges him¬ 
self into life’s eternal oneness. 


CONCENTRATION LIFTED INTO 
CONSECRATION 


The road to freedom carries Intellect 
through the mazes of Introspection into the 
storehouse of wealth within the soul awaiting 
appropriation. In divers ways the substance 
of this thought has been emphasized and ampli¬ 
fied in the various papers that make up this 
little volume. 

To discover and then appropriate this wealth 
of wisdom is the problem, the making real the 
dreamer’s longings, the attaining of the pur¬ 
pose of existence, the gaining of salvation for 
the soul. 

This mental pathway is now, in this particu¬ 
lar age, being disclosed, because the great bat- 
i8? 


18 8 


Road to Freedom 


tie Intellect has waged with Intuition for cen¬ 
turies has terminated in a treaty called com¬ 
promise. Intellect has entered into a sort of 
limited partnership with its former (shall I say 
imaginary?) foe, and life is being given a 
wider, truer meaning. The brain and the heart 
when blended together carry an irresistible 
force, and man acting under this dual unit rises 
in his mightiness to Godship. 

I am not writing platitudes. I am trying to 
portray the unfolding human now finding the 
paths leading to ideals. I am trying to place 
before the mental vision the road opening, or 
being opened, to all progressive ones who joy 
in life and work and love. 

The blending of the head and the heart is to 
bind Intellect and Intuition into a centralized 
force—a divine unity of power that may bring 
one to the goal to which he aspires. 

To accomplish this begins in a voluntary ded¬ 
ication of thought to the purpose desired 


Concentration Lifted Into Consecration 189 

through concentration. Concentration is first 
directed and held by will where intellect is the 
factor, until the mental vision of the unseen is 
projected to visibility into consciousness and 
becomes of one a living, acting part. As this 
place of unfoldment is approached, Intuition 
joins with Intellect and the heart and the head 
act together and concentration passes onward 
to the subliminal plane of being, and becomes 
consecration. Then one has arrived near the 
entrance into that state of harmony called the 
Kingdom of Heaven, where all life’s forces be¬ 
come obedient to the will. Though the will 
decides what work is to be attempted, it must 
blend itself with the emotional in order to ac¬ 
complish. Success in its truest sense today can 
be won only through the combined action of 
the sensibility and the will. The Intellect acting 
alone is sufficient in the ordinary hum-drum of 
one’s duties and responsibilities; but goals of 
desire that have been deified into life’s purposes 


190 


Road to Freedom 


can only be attained at this period of human 
unfoldment, when the emotional nature merges 
the wisdom of the subconscious into the objec¬ 
tive plane of mental action. Knowledge is 
gleaned from experiences on the conscious or 
intellectual plane, but wisdom is within the 
realm of the subconscious and finds its way to 
light and action over a mystic pathway the 
human has already entered upon and one he 
has determined to explore. 

The severely religious in the past felt all this 
wisdom was barred from man. They declared 
it was God’s great secret—God’s way, and his 
ways were past finding out. The progressive 
ones of today boldly assert that nothing is 
sealed from the human by an omnipotent force 
and that the only barrier to conscious posses¬ 
sion of any mystery is man’s unfoldment. To 
know can come only to those who are able to 
know. One is able or competent to know when 
he has learned how to appropriate in conscious- 


Concentration Lifted Into Consecration 191 

ness the particular wisdom desired, and which 
his longings and dreams have told him are with¬ 
in his soul’s great storehouse. It is not a ques¬ 
tion of work and hustle to grasp, it is a question 
of unfoldment to receive. It is the problem 
man must solve in order to live up to his max¬ 
imum—to God’s purpose for him in the uni¬ 
verse. 

Every New Thought Center in the world is 
striving to aid in this human upliftment and 
progress is continually being made. Demon¬ 
strations appear from time to time, but the 
deeper law of cause and effect has not yet been 
fathomed fully by pupil or teacher. I trust I 
will not offend any when I say the mastery 
sought for has not become a conscious posses¬ 
sion by any one. In the great school of eternal 
progress the limitlessness of man is recognized 
to be an inheritance to come to him but to 
which he has succeeded only in part. 

The purpose of this closing paper in the 


192 


Road to Freedom 


series presented herein is to bring before the 
reader’s mind a brief review of the dominant 
subject discussed touching upon human unfold¬ 
ing, and to call more particular attention to the 
progress being made now toward the express¬ 
ing of the maximum of one’s powers and en¬ 
dowments. It may be possible that this retro¬ 
spect may help one to find a method more 
potent than he has practised to relieve life of 
burdens and to shorten the way to the goal to 
which he aspires. Each must work out this 
problem of salvation, and it will not be possi¬ 
ble for all to travel precisely the same way. 
This is an age of surprises and new ways must 
open as a greater intelligence now stands at 
the human helm. Intelligence, it must be re¬ 
membered, covers a wider area than Intellect, 
for it is Intellect reinforced by the real ego 
dwelling on the subliminal plane of being. Let 
me try and make this thought clear to all. 
Man’s longings, desires and aspirations repre- 


Concentration Lifted Into Consecration 193 

sent the fruits of past experiences. Through 
them is reflected the eternal trend of upward 
evolution. In other words, these longings, de¬ 
sires and aspirations are not day-fancies and 
dreams but in them is found always God’s 
purpose in the upbuilding of one to his limit¬ 
less powers. It is the unalterable law that man 
shall sooner or later in the evolution of life 
give expression to all within him—to his own— 
for this means salvation—the accomplishment 
of the work assigned him by God. Shall he 
accomplish it in this incarnation ? He may and 
lengthen it out to centuries if need be, in order 
to grasp all his purposes involves. 

Please note I am giving here what all 
thoughtful ones, who are familiar with mod¬ 
ern psychology, know is a self-evident truth. 
Your ego is your real self, and these longings, 
desires and aspirations tell of the wondrous 
powers which modern writers say reveal the 
Christ within. It is God reflected in your life 


194 


Road to Freedom 


seeking expression through you. Desire in its 
truest interpretation, therefore, defines God’s 
purposeful message to you. Accept and know 
this truth, and you will enter the ranks of the 
true optimists whose faith and works move 
nations forward to one goal after another, as 
the law of evolution works out the eternal plan. 

The conscious mind is ever planting seed in 
the soil of the subconscious, often unwittingly. 
Suggestion is the seed and every strong affirm¬ 
ative is a suggestion. “ I fear I will fail if I 
attempt that,” almost assures the failure if the 
attempt is made. In reply to this some may 
say they have at times feared and yet won. 
Though this may be true, the expression of 
fear raises up a formidable barrier preventing 
aid from the subconscious. The thing pur¬ 
posed also may have been within the entire 
range of the intellect, but even if so, the declar¬ 
ation of doubt or fear makes the accomplish¬ 
ment more difficult. When one finds himself 


Concentration Lifted Into Consecration 195 

in doubt and retires to quiet reflection instead 
of running to some friend to help him out, he 
is seeking wisdom from the subconscious or 
calling upon the supply in that great storehouse. 
He reflects, he waits, he grows still, and to 
consciousness without effort of will the answer 
comes, and he may know it is correct. Then 
concentration becomes consecration and this 
triumph is crowned by realization. Intellect 
did not reason this out though it may claim the 
honor. Here the danger lies in giving credit 
where it is not due. 

Wisdom is from that great subconscious 
reservoir in the Soul and it was gained through 
a myriad of experiences back of all those of the 
present life. Reflection opens the door to this 
great reservoir, and yet along the pathway of 
objective consciousness there seem to be many 
obstacles. May these not be caused by non¬ 
recognition of the true source of this wisdom? 

Within the real ego—the soul—is found all 


196 Road to Freedom 

the endowments that constitute one’s individ¬ 
uality. Till one recognizes this elementary de¬ 
duction of modern psychology, he is adrift in 
the realm of thought. He is building or at¬ 
tempting to build character without foundation 
for it to rest upon. And yet, strange to relate, 
the great center of being will vibrate at times 
its wisdom, and even to such a one, almost 
force action and acceptance. These experiences 
are called strange coincidents, luck, the inex- 
plainable—chances that come like ships in the 
night. 

Modern psychology is trying to discover the 
law back of every one of these effects. To 
know that law is life’s mighty problem. All 
future unfoldment is based upon knowledge of 
it. “ Know thyself,” which was a wise sug¬ 
gestion of a Greek philosopher of the past, 
is now a command. Human progress must in 
this age halt and stagnate in one till introspec¬ 
tion reveals to his consciousness that there is 


Concentration Lifted Into Consecration 197 

no endowment or power attributed to God 
which may not become a conscious possession 
by man. Not that anyone may or can possess 
all these endowments and powers and become 
omniscient, but each according to the desire of 
his soul. Back of desire which is vibrated to 
objective consciousness there is its source— 
the real ego—the great individuality, guarding 
almost too sacredly we sometimes think its 
storehouses of wealth. This mighty It within, 
our Christ self, sometimes speaks in remem¬ 
bered dreams, sometimes in moments of intense 
stillness when all mentality is arrested, and 
sometimes when danger threatens or grief ap¬ 
palls. To commune with this center of being 
and to receive from it counsel and advice at 
will would mean to conserve all energy—to 
always say and do the right thing at the right 
time, and Emerson calls this genius. Around 
genius, the spirit of inspiration, is said to hover, 
and yet that spirit does not come from afar, it 
is the divine inbreathings of the true selfhood 


198 


Road to Freedom 


projected to consciousness from life’s sublimi¬ 
nal plane. 

“ Thou art the life within me 
O Christ thou King of Kings; 

Thou art thyself the answer 
To all my questionings.” 

Indeed, indeed, the opening up of the wealth 
of the soul includes the entire mystery of hu¬ 
man evolution to expression in life. Advance¬ 
ment or unfoldment is marked by the gaining 
of or giving expression to one desire after 
another. New goals appear as progress is 
made, and each desire expressed becomes a 
foundation on which a greater one can be built. 

In giving my farewell to the reader now it 
may not be amiss to add that when I have 
failed in the accomplishment of purpose, I have 
found myself depending solely upon intellect. 
Again and again I have been forced to return 
to seek wisdom in the silence from that Christ 


Concentration Lifted Into Consecration 199 

within which holds for you and me, all that 
thought can conceive as essential that we may 
express the harmornies of life to which we as¬ 
pire and win the goals imaged in our desires. 

Do I make it clear? The Great Energy of 
the Universe called God is responsible for that 
desire in your soul and mine, and He never 
trifles with the expression of life in plant, or 
tree, or brute or man. Through desire he has 
infused His divinity in the human, and know¬ 
ing man’s worthiness gave him dominion over 
all other life as well as over his own unfold- 
ment. Let this truth dominate one’s intel¬ 
lectual horizon of mental vision and he enters 
the road to freedom, not with God walking by 
his side, but with all he can appropriate of God 
merged into his understanding. 

The day of great successes through intellect 
alone is past—the new horizon of effort calls 
for all the mightiness of power embraced in the 
word human. They walk with God who have 
discovered in their search for Omnipotence, that 


200 


Road to Freedom 


within their own selfhoods the Energy from 
which all life proceeds fused long ago all the 
mightiness of God they can ever know. To 
express that maximum of power is the duty of 
each one, a duty imposed upon him by the In¬ 
finite, a duty in the performance of which he 
may write his song of triumph in a life lived 
for purpose. 


FINIS 


CGT 1 191^ 






1 




•5 


Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Nov. 2004 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
111 Thomson Park Drive 
Cranberry Township, PA 16066 
(724) 779-2111 




BOOKS 

MASONIC 

AND KINDRED SUBJECTS 



MASONRY 

SYMBOLISM 

RITUALISM 

MYSTICISM 

RELIGION 

SCIENCE 

PHILOSOPHY 



iUACOY^UBUSHINGHf 


/V- PUBLISHERS. MANUFACTURERS 
a =>---. AND'DFAI.FRS«- 


*4 ^-1—j——i AND’DEALERS' 

v45.47:49 John St. 

NENA/YORlC 












A Choice Selection of 
Helpful and Interesting Books for 
Progressive Students. 

Order By Number. 

No. Name. Price. 

22001 A. A. S. R , Book of the McClenachan,... . 3.00 

24120 Above life’s Turmoil . James Allen .1.00 

22011 Adoptive Rite, Revised, Enlarged. Macoy..* 1.00 
22116 Advanced Hindu Text Book. Annie Besant.. 1.25 

24123 Affinity and Infinity. Julia Seton Sears .25 

22021 Ahiman Rezon, General. Sickles .* 2.00 

22024 Morocco Binding, Gilt Edges,.* 3.5P 

22026 Ahrinziman, An Occult Story. Silvani. . 1.00 

22036 Akin’s Manual of the Lodge, for S. C. 1.25 

50000 All's Right with the World. C. B. Newcomb. 1.50 

24231 Altar in the Wilderness. Johnson. Cloth.50 

22051 Amaranth Ode Book.* .20 

22055 Paper.•. ! .* .15 

22041 Amaranth Ritual, Revised, Enlarged. Macoy* 1.00 
22081 Ancient Const. Reprint. 1723. Anderson....* 1.00 
22126 Ancient Ideals in Modern Life. Besant .75 

22056 Ancient Mysteries and Modern Masonry... .* 1.00 

22060 Paper Rev. Charles H. Vail .* .75 

24346 Ancient Mystery & Modern Revelation. Colville 1.00 
22086 Ancient Mystic Oriental Masonry. Clyvier,.. 1.50 

22110 Ancient Order of Hercules(Burlesque)6 copies 5.00 

22121 Ancient Science of Numbers. L. Clement .1.20 

22136 Ancient Wisdom. Besant . 1.50 

26016 Anniversary Ode. O. E. S. 5 cts.; per dozen .20 

22071 Annotated Constitutions. Simons .* 1.00 

26027 An Old Love Story. A Poem. A. C. S. Engle. .10 

22096 Ante Room Talks. Bloomer .. 1.00 

22091 Antiquities of Freemasonry. Oliver .* 1.50 

22101 Antiquities of the Orient Unveiled. Redding... 1.50 

23726 An Occultist’s Travels. Reichel. Cloth. 1.00 

57000 Apocalypse Uueseald, The. James M. Price. 2.00 

22196 Apolonious of Tyana. Guthrie . .75 

24125 Aquarian Gospel of Christ. Levi . 2.00 

22146 Arcane Schools-Hist. of F’msy. John Yarker. 4.75 

24501 Ardath. Corelli. .• > .. -50 

26024 Around Our Altar. A Poem. A. C. S. Engle. .05 

50610 Astral plane, The. Leadbeater .35 

50480 A Strange Story. Bulwer Lytton . 1.00 

22016 As a Man Thinketh. J. Allen. Cloth 4^x7^ .50 

22019 Special Gift Edition. .75 

22020 Paper.15 

22286 As Ye Will. Sheldon Leavitt , M. D .1.50 

24128 Astrology. Macgregor .50 

50005 Astrology for All. Leo, Part I . 3.25 

50010 Astrology for All. Leo. Part II.4.00 





























60470 Astronomy, Masonic. Illustrated. In press) 2.50 
24200 Atlantis, the Antedeluvian World. Donnelly.. 2.00 

26030 A Vision. A Poem. Mary L. Paine ..10 

60015 Bachelor’s Congress. [Burlesque,] Galbraith. .15 

60020 Balthazar the Magus. Vander Naillen . 1.50 

50510 Be Good to Yourself. Marden .1.00 

22076 Ben Hur. Lew Wallace . 1.50 

22067 Beuchners Fraternal Register.Lea. Vest Pocket .60 
24215 Bhagavad Gita, The Trans, by Judge, Flex. Lea..75 
60025 Bible Mystery and Bible Meaning. T. Troward. 1.25 

22175 Biography of Mrs. Babington.25 

22191 Birthdays, Significance, Colville , Leatherette.* .50 

22195 Paper.* .40 

22001 Book of A. A. S. R. McClenachan .* 3.00 

22151 Book of the Chapter. Mackey ,. 1.60 

22166 Book of the Master. Adams. Cloth. 1.25, 

24219 Book of the Sacred Magic. Mathers .6.00 

22176 Brotherhood. Harding. .50 

22186 Brotherhood of Healers. J. Macbeth. Cloth. .50 

22161 Brother of Third Degree. Carver . 1.50 

60030 Byways of Blessedness. James Allen . 1.25 

50035 Car of Phoebus, The. Robt.J.Lees .1.25 

50040 Case of Smythe vs Smith. [Burlesque] Dumont .15 

22151 Chapter, Book of the. Mackey. Cloth. 1.60 

22221 Chapter Music, llsley .* .15 

24220 Changing World, The. Besant . 1.00 

24224 Character Building Thought Power. Trine .35 

50045 Christianity and Science. Wilmshurst .40 

24225 Christ of the Holy Grail, The. Macbeth . 1.00 

22230 Charges of a Mason. Ancient. Chase .* .15 

50360 Christian Creed, The. Leadbeater .1.25 

22201 Christmas, Easter and Burial Services. K. T.* .45 

22202 Leather. Rev. Cornelius L. Twing .* .75 

22204 Morocco.* 1.00 

22205 Paper.* .35 

24230 Civilization in Ancient India. Dutt. 2 vols.... 6.00 

22210 Coles Initiation Ritual. (Burlesque) 6 copies 3.75 

24011 Colorado Gr. L. Monitor. Foster. Cloth.* .75 

24012 Leather.* 1.00 

22276 Concentration. Colville, paper.* .10 

22277 Concentration. Sears ...75 

22376 Paper. 50 

22246 Concise Cyclopedia of Freemasonry Hawkins 1.00 

22211 Concordia, Lodge Odes. Words only. llsley.* .25 

22281 Constitutions and History, A. A. S. R. 2.00 

22295 Constitutions, O. E. S. Africa. Paper_* .25 

22296 Constructive Psychology .Buck . 1.00 

22236 Cosmogony of Evolution. Ingalese. Cloth.. 2.00 

24232 Counsels by the way. Van Dyke\ .75 

22231 Council Monitor, v Chase . * 1.00 

22241 Council Monitor, v Mackey . 2.00 



































22251 

22254 

22261 

22256 

22241 

22266 

22271 

22411 

22316 

22340 

22301 

22304 

50055 

50060 

22306 

50065 

22346 

50410 

50340 

22331 

24234 

22311 

22361 

22366 

50075 

22371 

50070 

22381 

22421 

22423 

22424 

22425 
26019 
22981 
22985 
22376 

22391 

22392 
22395 

22393 
22397 

22394 
23398 
22402 

22405 
22404 

22406 
22411 
26013 
22356 


Craft Masonry. Cunningham .* 1.00 

Morocco.* 1.50 

Cross Masonic Chart. Revised. 1.75 

Crucifixion by an Eye Witness. 1.00 

Cryptic Masonry. Mackey . 2.00 

Culture of Concentration. W. Q. Judge .10 

Cushing’s Manual, Parliamentary I,aw.75 

Cyclopedia of Fraternities. Stevens . 4.50 

Dashed Against the Rock. Colville .75 

Daughters of Sphinx. (Burlesque) 6 copies.. 5.00 
Diagram of Parliamentary Rules. Smith ... ,50 

Morocco, with Parchment Chart. 1.00 

Directions and Directing. Astrological. Green. .50 

Discovery of the Lost Trail. Nevucomb .1.50 

Discovery of the Soul. Wilson . 1.00 

District Convention, The. [Burlesque] Dumont. .15 

Divine Pedigree of Man. T. J. Hudson . 1.50 

Doctrine and Literature of the Kabalah. Waite 2.50 

Double Man, The. Dowd . 1.00 

Dream Child. Huntlty .75 

Dreams. C.W. Leadbeatcr .50 

Drew’s Monitor, Small.* .60 

Early History, New York. Ross . 2.50 

Early Hist, and Proceedings, N. Y. Vol. I.. .* 2.50 

Edenburgh Lectures. T. Troward. . 1.25 

Eden to Malta. Beller .* 1.50 

Edward Burton. Metaphysical Novel. H. Wood.t.25 

Egyptian Symbols. Portal, Simons .* 1.00 

Egypt the Cradle of Msry. de Clifford 2 vol.* 6.75 

Half American Morocco, 2 vol.* 7.50 

Full American Morocco, 2 vol.* 10.00 

Full Persian Morocco, 1 vol.* 10.00 

Electa. A Poem. Mrs. H. E. Parmelee .05 

Election and Installation. Grand Lecturer .* .40 

Paper .* ,25 

Emerson’s Essays. 1.00 

Ency. and Hist. Oliver & Macoy. Cloth...* 2.75 

Library Sheep, Marble Edge.* 3.00 

Half American Russia.* 3.25 

Half American Morocco.* 3.50 

Full American Russia.* 4.25 

Full American Morocco.* 5.75 

Full Persian Morocco.* 8.50 

Encyclopedia. Mackey , McClenachan. Sheep 6.00 

Half Russia, Gilt Top. 6.50 

Full Morocco. 8.00 

Two Volume Edition. {Agents.) .... 12.00 

Encyclopedia of Fraternities. Stevens . 4.50 

End of Life’s Labyrinth.A PoemA.C.S.Engle. .05 

Entering the Kingdom. James Allen .50 







































22359 Special Gift Edition.. '. 75 

22360 Paper. 15 

24238 Esoteric Christianity. Sesant . 1.50 

50080 Everybody’s Astrology. Alan Leo .50 

24240 Every Living Creature. R. W. Trine . 35 

42242 Every Man a King. O. S. Marden .1.00 

24131 Evolution of Worlds. Percival Lowell .2.50 

22396 Evolution of the Soul. T. J. Hudson . 1.50 

g0350 Experimental Psychology of Music. Feininger 1.60 
22476 Fate Mastered, Destiny Fulfilled. Colville... .30 

22465 Female Masonry, “A la Lease” Paper.50 

22091 Five Grand Periods of Masonry. Oliver , .* 1.50 
22471 Five Jewels of the Orient, The. Burton ,.* 1.00 

22490 Floral March. Simpson .40 

22481 Floral Work. Bunnell .40 

22485 Paper.25 

24006 Florida Monitor. Gr. Lodge Committee .75 

24007 Leather.\.. 1.00 

50085 Flute of the Gods. M. E. Ryan. . . 1.50 

26041 For Installation. O. E. S. A. C. S. Engle... .10 

24248 Four Great Religions. Besant .75 

24250 Fourth Dfmension, The. C. H. Hinton . 1.75 

22530 Freemasonry and Jesuitry.15 

50560 Fm’y “Open Road to Damnation” Catholic.* .10 

22501 Freemason^ Monitor. Webb. Cloth.* .75 

22502 Leather.* 1.00 

22571 Freemason’s Monitor, ca a v t Sickles _* 1.00 

22572 Same, Lodge, to Comdy., Leather,.* 1.50 

22511 Freemason’s Monitor. Thornberg. .* 1.25 

22512 Leather.* 2.00. 

22551 Freimaurer’s Handbuch. Small.* .60 

22556 Freimaurer’s Handbuch.* 1.00 

22557 Leather.* 1.25 

24252 Freedom Talks. Sears . 1.00 

24254 From Incarnation to Reincarnation. Ingalese ... 2.00 
24136 From India to the Planet Mars. Theo. Flourney 1.50 

24138 From Passion to Peace. James Allen .50 

24131 Future Life. Louis Elbe .1.20 

22156 Funeral Services. Simons — Macoy, .* .35 

22160 Paper .* .25 

50060 Gay Gnani of Gingalee. Huntley . 1.00 

22651 GemofSong.O. E. S. Pitkin & Mathews.. .50 

22655 Paper.25 

22021 General Ahiman Rezon, a Large Monitor.. .* 2.00 
22024 Same, Morocco and Gilt. Sickels — Macoy,.* 3.50 

22656 Genius of Freemasonry. Buck . 1.00 

50505 Getting On. Marden . 1.00 

22671 Glints of Wisdom. W. J. Colville .* .75 

22675 Paper.* .30 

50095 God’s Image in Man. Heury Wood. . 1.00 


50100 Golden Age Cook Book. Vegetarian, Dwight. 1.00 








































60495 Golden Verses of Pythagoras. 1.00 

24260 Grapho-Psychology. Sears . 1.00 

24436 Great Psychological Crime. T. K. . 2.00 

50395 Great Pyramid at Jeezeh. 5.00 

22661 Great Work, The. By T. K., a Mystic Mason 2.00 

24263 Greatest Thing Ever Known. R. W. Trine .35 

24262 Greatest Thing in the World. Henry Drummond .50 

24253 Greatest Truth, The. Horatio W. Dresser .90 

21141 Great Religions of the World H. A. Giles .2.00 

24265 Great Stone Face. Nathaniel Hawthorne .50 

24456 Great Thinker, A (Swedenborg). Haseltine -— 

22645 Guide to Cha.'pler.Sheville,Gould.lAm'p Cloth,* .75 

22641 Same in Cloth and Gilt Binding.* 1.00 

22642 Leather, with Flap.* 1.25 

22644 Imitation Cowhide Morocco ..* 1.50 

22646 Large Library Size, Cloth.* 1.50 

22649 Same in Imitation Morocco.* 2.00 

22676 Guild Freemasons, Ancient Const. Charges. 1.00 

22311 Hand Book of Freemasonry. Drew .* .60 

22711 Harmonia. Lodge Music. Cutler ..* .25 

22716 Harmonics of Evolution. Huntley . 2.00 

24268 Have you a Strong Will. Leland .1.50 

24143 Health and Happiness. Rev. S. Fallows .1.50 

24146 Health and Suggestion, von Feuchersleben .1.00 

22741 Health from Knowledge. Colville .* .75 

27744 Paper.* .30 

22851 Heavenly Life. James Allen. Cloth.50 

22854 Special Gift Edition.75 


22855 Paper.15 

22746 Hebrew Bible in English, $1.00 to. 20.00 

50105 Helps to Right Living. Katherine Newcomb. 1.25 
50110 Heretic. The. Robt. J. Lees.. . 1.25 

22856 Hermes and Plato. Schure . 1.00 

22721 Hermetic Writing of Paracelsus. Waite. 2 vol. 18.00 

22722 American Edition, 2 vols. 12.00 

22866 Heroines of Jerico, Ceremonies. Dickson .75 

22861 Heroines of Jerico, Ritual. Dickson .50 

24269 Hidden Church of the Holy Grail. Waite .4.85 

50115 . Hidden Way Across the Threshold.,/. C.Street. 3.50 

50415 High Twelve. Ed. S. Ellis . * 1.50 

50416 Half morocco gilt Back.* 2.50 

24278 Hints to Young Students of Occultism. Rogers. .25 
24278 Morocco.50 

22723 Historical Landmarks. Oliver .* 4.00 

22726 Historical Sketch—Morton Commandery. 1.00 

22731 History and Power of Mind. Ingalese. Cloth. 2.00 
22751 History of A. & A. Scottish Rite. Folger...* 3.00 
22791 Hist, of Colored F’msy, Grimshaw .* 1.25 

22780 Hist, of F’msy. Gould. 6 vol. Calf.25.00 

22779 Morocco. 30.00 

22781 Hist, of F’msy. Mitchell. 2 vols. Cloth.. .* 4.00 









































22782 

22784 

22771 

22772 

22773 

22774 

22775 

22761 

22763 

22764 

22765 

22801 

22811 

22812 

22818 

22813 

22819 

22814 

22817 

22821 

22831 

22841 

24282 

50125 

50130 

50135 

50140 

50145 

50150 

50155 

24148 

50160 

24151 

22991 

24276 

24280 

22976 

23010 

22986 

22981 

22985 

2G033 

24153 

24152 

24283 

24284 

26034 

22281 

22996 

23001 

23016 


I.ibrary Sheep.* 5.ov 

Morocco.* 6.00 

Hist, of F’msy., Concise. Gould. Cloth..* 2.75 

Library Sheep......* 4.00 

Half Morocco.* 3.75 

Full Morocco.* 4.75 

Levant. * 8.50 

Hist, of Freemasonry & Concordant Orders.. 5.50 

Half Morocco. Stillson & Hugh an . 6.50 

Full Morocco [Agent wanted]. 7.50 

Levant . 10.00 

History of Initiation. Oliver .* 1.50 

History of K. T. Revised. Addison. .* 3.25 

Library Sheep.* 3.50 

Half American Russia.* 3.75 

Half American Morocco.* 4.00 

Full American Russia.* 4.75 

Full American Morocco.* 5.00 

Full Persian Morocco.* 8.75 

Hist, of Memphis Rite. Gottlieb . 1.00 

History of O. E. S. Engle . 2.25 

History of Rosicrucians. Waite . 2.50 

Holy Grail, The. Mary Hanford Ford .75 

Horoscope in Detail. Leo and Green .50 

Hours With the Mystics. Vaughn . 3.00 

How to Keep Fit. Schofield. .75 

How to Judge a Nativity. Alan Leo. Part I. 4.00 
How to Judge a Nativity. Alan Leo. Part II. 4.00 

How to Obtain Our Own. H. B. True. . 1.00 

How to Rest and be Rested. Grace Dawson.. .40 
Hypnotism Mental & Moral Culture. Quaekenbos\.25 
Ida Ilmond and Her Hour of Vision. Cranford. 1.25 

Idyl of the White Lotus. Mabel Collins .1.00 

Indian Masonry. Wright . 1.50 

Initiation, Way of. Rudolf Steiner. Ph. D. .* 1.00 

Paper.* -75 

Initiation & its Results. Rudolf Steiner Ph.D* 1.00 
Initiation of Candidate.(Burlesque.) 6 copies.. 5.00 

InMemoriam. Orin Welsh (Shopworn). 1.50 

Installation Ceremonies. Simons—Whiting..* .40 

Paper. 

In the Barley Fields. A Poem. A. C.S. Engle. .05 
In the Forbidden Land. H. S. Landor , 2 vols. .9.00 


In the Forbidden Land. H. S. Landor.. i vol.. .3.00 


In the Outer Court. Besant . 7o 

In the Sanctuary. A. Vander Naillen .1.25 

In the Royal Court. A Poem. A. C.S. Engle. .05 

Introduction and History. A. A. S. R. 2.00 

In Tune with the Infinite. Trine . 1.25 

Irish Prince and Hebrew Prophet. Kissick. .* 1.50 
Isis Unveiled. Blavatsky 2 vols .. 4.00 




































23011 I. O. O. F. Hist and Manual.3.75 

24285 Invisible Helpers. C. W. Leadbeater .50 

24135 JaccA) Boehme. Whyte .75 

50355 Jehoshua, Prophet of Nazareth. F.Hartmann. 2.50 
26018 Jephthah’s Daughter. A Poem. Parmelee. .10 
26003 Jephthah’s Vow. Dramatic. A Poem. Engle.. .15 

23046 Jerico Road (I. O. O. F.) Thompson . 1.00 

22530 Jesuitry an d Freemasonry.15 

23056 Jesus, the Last Great Initiate. Schure . 1.00 

23076 Jewels of Pythian Knighthood, Cloth. 3.00 

23078 Half Morocco. 4.00 

23070 Full Morocco.. 5.00 

50660 Jews & Frmy. in U. S. from Historical Society .50 

24288 Joy and Power. Henry Van Dyke .75 

24299 Joy Thoughts for Every Day True and Latimer .50 

23061 Josephus. The Works of. 1.75 

23121 Kabbalah Unveiled. S. L. M. Mathers Cloth 3.50 

24154 Karma, The Law of Life. 11. W. Percival. .2.00 

24290 Key to Theosophy. H. P. Blavatsky .2.00 

24291 Key to the Tarot. A. E. Waite .1.00 

50165 Key to Your Own Nativity. Alan Leo . 3.00 

23086 Kingdom of Love. Frank . 1.00 

23120 King Solomon's Secret (Farce).35 

23092 K. of P. Drill. Carnahan Leather . 1.50 

23091 Cloth. 1.00 

23115 Knights of the Zoroasters. (Burlesque)6copies 3.75 

23070 Knight Templar Melodies, per doz. 4.80 

23071 Koran. Mohamedan Bible. Translated by Sale 1.50 

23106 Krishna and Orpheus. Schure . 1.00 

24202 Kybalion, The. Three Initiates .1.00 

26045 Labyrinth as a Life Story. O. E. S. Paper.. .25 

50500 Land of Living Men, The. Trine . 1.25 

24162 Lao Tze, Book of the Simple Way.1.00 

50440 Law of Attraction. Colville, paper.* .10 

50450 Law of Success. Colville, paper. * .10 

50455 Law of Suggestion. Colville .* .10 

23141 Law of Mental Medicine. T./. Hudson . 1.50 

23146 Law of Psychic Phenomena. T.J. Hudson.. 1.50 

24293 Lessons in Truth. H. Etnelie Cady . 1.00 

24294 Paper.50 

26022 Let us Follow the Star. A Poem.05 

24159 Letters That Have Helped me Neimand vol i.. .50 

24160 Vol. ..50 

23161 Lexicon of Freemasonry. Mackey .. 3.00 

50710 Library Bulletin—A Magazine.05 

23186 Life and Doctrine of Paracelsus. Hartmann 2.50 

23151 Life and Power from Within. Colville . 1.00 

23286 Life and Writings of Dr. Robt. Pludd. Cloth. 2.50 

50170 Life of Jesus. Rhees. . 1.25 

24164 Life Power & How to Use it. Elizabeth Towne. 1.00 

24155 Life’s Greatest Secret. Sears .25 







































23181 

23176 

23166 

23167 

24295 

24296 

23156 

24270 

60561 

24214 

23191 

23201 

24157 

24297 

23196 

24158 

50570 

26039 

23221 

23224 

23472 

24298 

24310 

23531 

23481 

23486 

23483 

23487 

23488 

28485 

50560 

23491 

23501 

23511 

23512 

23517 

23521 

50180 

24299 

26015 

23526 

23461 

23541 

23561 

23551 

23401 

23581 

23271 

23261 

23265 


Lights and Shadows of Mystic Tie. Mackey.* 2.50 

Light of Asia. Edwin A mold .^ .75 

Light on the Path. M. C. Cloth.50 

Leather.75 

Light on the Path. Treatise P. S. Row .1.00 

Linked Lives. Isabella Ingalese .1:50 

Living Decalogue. Colville .50 

Living Ideals. Eugene DelMar .1.00 

Living Wheel.1.25 

Living Within. John W. Zeagler. .50 

Lodge Goat. Comic . 1.50 

Lodge Music. Ilsley .* .15 

Lost Continent (A Novel of Atlantis) Hyne.., .1.50 

Lost Lemuria. Scott-Elliott .1.25 

Lost Word Found. Buck .50 

Lost Word, The. A Christmas Story. VanDyke 1.50 

Lotus Calendar. (Perpetual.) .35 

Love one Another. A Poem. Belle Rainey .05 

Low Twelve. Masonic Stories. Ellis .* 1.50 

Half Morocco.* 2.50 

Mackey's Ritualist, Leather. 1.60 

Magic White and Black. Franz Hartmann .... 2.00 

Magical Message of Ioannes. Pryse .2.00 

Man Limitless. Wilson . 1.25 

Man of Mount Moriah. Boutelle . 2.40 

Half Russia. 2.80 

Half Morocco. 3.20 

Half Russia, Gilt Edges. 3.60 

Half Morocco, Gilt Edges. 4.00 

Paper. 1-60 

Manual of Occultism.1.50 

Manual of the Chapter. Sheville and Gould * .75 

Manual of the Lodge. Mackey . 2.00 

Manual of the Lodge of N. J. Illust’d.* .25 

Leather. * -35 

Manual of Lodge of N. J. (New.). 1.25 

Manual, Lodge of Perfection. N. Jurisdiction 1.50 

Man, Visible and Invisible. Leadbeater .2.50 

Mastery of Destiny. James Allen .1.00 

Martha. A Poem. Mrs. H. E. Par melee .05 

Masonic Burial Services. Macoy .* .50 

Masonic Eclectic 2 vols. (Shopworn).* *>00 

Masonic Gem. Rev. A. L. Al/ord .* .50 

Masonic Jurisprudence. Mackey . 2.50 

Masonic Jurisprudence. Simons .* 1.50 

Masonic ” and Symbolism. Lawrence... 1.00 

Masonic Law and Practice. Lockwood ,.* 1-00 

Masonic Light,Morgan AbductionHuntington 1.00 
Masonic Lodge Music. (Kane Lodge N. J.) .* .40 

Paper...* 








































<3591 

23594 

23595 
23600 

23592 

23593 

23596 

23598 

23597 

23599 
23620 
23571 
23285 
25281 
23444 
50485 
23291 
23311 
23301 
26004 
23316 
23306 

24299 

24300 
23321 
26042 
23400 
26007 
22821 
24204 
50185 
22420 
24461 
23346 
23345 
24229 

22501 

22502 
50515 
33390 
33389 
23356 
2$60 
23351 
23376 
23570 
23361 

23431 

23432 
23435 
23580 


Masonic Musical Manual, Lithographed.* .75 

Leather IV. H' Janes .”.* 1.00 

Paper Board 1% x 10.”.* .50 

Paper Flexible.”.* .35 

Paper Board, Cheaper Print.* .35 

Paper Flexible.”.* .25 

Cloth Board.”.* .60 

Paper Flexible, Words Only 4|x G.* .20 

Cloth Flexible .”.”.* .25 

Cloth Board and Stamp ”.”.* .35 

Masonic Orpheus. Music forCIZlAV + Dow. 1.75 

Masonic Parliamentary Law. Mackey ,. 2.00 

Masonic Poetry. Morris. Silk Cloth,Gilt Edge 3.50 

Cloth Embossed. 2.75 

Masonic Record. Book Certificate, Morocco.. 8.00 

Masonic Reprints & Revelations. Sadler .2.25 

Masonic Sketch Book. E. du Laurans, .* 2.00 

Masonic Token. Anderson .* 2.25 

Masonic Trials. Treatise upon Law. Look..* 1.50 

Masonry. A. C. S. Engle .10 

Master Mason Hand Book. Crozve . 1.00 

Mastery of Mind in Making of Man. Frank 1.00 

Mastery of Destiny. 1.00 

Mata the Magician. Isabella Ingalese .1.50 

Maurerisches Liederbuch. Roehr. Cloth....* .-25 

Memorial. A Poem. A. C. S.Engle .05 

Memorial Service, O. E. S. Engle .25 

Memory’s Casket. A Poem. A. C. S. Engle... .15 

Memphis, Ancient and Primitive Rite. Gotlieb. 1.00 

Memory of Past Births. Johnston .50 

Mental Medicine. Huckel. . 1.00 

Mental Therapeutics. A Text Book. Colville. .25 

Message to the Well, A. H. IV. Dresser .1.25 

Meyer’s Tactics. 1.00 

Middle Chamber Work. Paper,.* .25 

Mind and the Brain, The. Elmer Gates .50 

Miniature Monitor. Webb .* .75 

Leather.* 1.00 

Miracle of New Thought. Marden . 1.00 

Missing Link. (Burlesque) 6 copies. 3.00 

Same with outfit. 5.00 

Mission of Masonry. Peters .50 

Paper.35 

Monitor Di v t & A. A.S. R. Webb—Carson . 1.50 

Monitor—Grand Lodge N. Y. 1.00 

Moot Court Martial (Burlesque). .6 copies... 2.00 

Morals and Dogma A. A.S. R Pike . 5.25 

Morning and Evening Thoughts. J. Allen... .50 

Special Gift Edition.75 

Paper.15 

Munchers of Hard Ta’ck. (Burlesque) 6 copies .3.75 








































84304 Murad the Unlucky. Maria Edgeworth .50 

23671 Music of Chapter. Marsh. Cloth.65 

33674 American Morocco. 1.00 

23675 Paper Board.40 

23673 Paper Flexible.25 

23586 Myrtle Baldwin. Munn . 1.00 

50345 Mystery of Ashton Hall, The. B. Nitsua .1.25 

50346 Paper. .75 

23411 Mystic Chord. Mabie .* .50 

23415 Paper.* .25 

Mystic Light Masonic Magazine.15 

23421 Mystic Masonry. Buck . 1.50 

23181 Mystic Tie. Morris—Mackey . 2.50 

26046 Mystic Tie, O. E. S. Paper.35 

24446 Mystical Traditions. I. Cooper Oakley paper 1.25 

24451 Mysticism. Mary Pope .1.75 

24205 Mystery of Sleep. John Bigelow .1.50 

24305 Mysteries of Magic. A. E. Waite . 3.50 

24307 Nature’s Allegories. Maude Dunkley .50 

26026 Naomi and Ruth .A Poem. Rev. Washburn. .10 

24306 Nazarine, The. A. H. Adams .1.00 

50670 New Dawn, The. Philosophical story. Johnson 1.00 

24476 New Democracy, The. Louise Downes ... .2.00 

50520 New' Heaven and A New Earth, A. Patterson 1.25 
23701 New Light from the Great Pyramid. Parsons. 5.00 

24375 New Thought Answer. Sears .25 

24373 New Thought Healing. Sears .25 

24308 New Thought Pastels. Ella Wheeler Wilcox... .90 

50195 New Thought. Simplfied. Henry Wood. .80 

23700 New Woman. (Burlesque) 4 copies.1.00 

24309 Nightmare Tales. H. P. Blavatsky .50 

23712 Nuggets from King Solomon’s Min e.Schmalz. 2.00 
23721 Obelisk and Freemasonry. Weisse. Paper... 1.00 

23731 Obituary Rites of Freemasonry. Macoy .* .50 

50590 Occult Chemistry. Leadbeater fir" Besant... 2.00 
23716 Occult Science-in India. Jacolliot. Cloth... 1.50 
24316 Occultism in Shakespeare’s Plays. Rogers. Paper .25 
23776 Ocean of Theosophy, The. W.QJudge .,Cloth .75 
23011 Odd Fellowship, History and Manual. Ross. 2.75 

23013 Half Morocco. 3.75 

23014 Full Morocco. 5-50 

23707 Odd Fellows Manual, New. Crof h. Lea. Pocket 1.50 

23706 Cloth, Larger Edition. 2.50 

23709 Morocco and Gilt. Larger Edition . 3.25 

23736 Odd Fellowship. Official History. Canvass.. 3.75 

23737 Half Morocco, Art Canvass. 4.75 

23738 Full Morocco. 5.50 

23766 Old and New Psychology. Colville . 1.00 

50200 Old Maids Association. [Burlesque.] Wilson. .25 
26032 On Judah’s Cloud-capped Hills. A Poem .Engle .05 
23746 O. E. S. Burial Services. Macoy .* .50 




































23741 O. E. S. Manual, Original Edition. Macoy . .* .75 

24317 On the Heights of Himalay. A. Vander Naillenl.25 

24318 On the Open Road. R. W. Trine .50 

24319 Optimism. Helen Keller .75 

23G40 Oriental Order Humility. (Burlesque) 6 copies 1.50 
23821 Origin of Freemasonry and K. T. Bennett.. 1.75 

24320 Other Side of Death, The. C. IV. Leadbeater . .2.00 

26014 Our Altar. A Poem. Mrs. H. E. Parmlee .05 

50205 Our Invisible Supply. Warner, vol. 1.1.00 

50210 Our Invisible Supply. Warner, vol. II. 1.00 

20017 Our Obligation.A Poem. Mrs. A. C. S. Engle .05 
26021 Our Soul’s Bright Star. A Poem. Hastings. .05 

26020 Our Star Rays. A Poem.05 

26006 Our Vows. A Poem. Chas. McCutcJieon . Free 

22756 Out From the Heart. James Allen. Cloth.50 

22759 Special Gift Edition.75 

22760 Paper.15 

23791 Path of Prosperity, The. James Allen .50 

23794 Special Gift Edition..75 

23795 Paper.15 

24326 Paracelsus, Life and Doctrine. Franz Hartman 2.50 

24327 Path of Devotion. Swami Paramananda .1.00 

23706 Paths to Power. Wilson . 1.00 

24329 Peace Power and Plenty. O. S. Marden . 1.25 

24330 Pedigree of Man. Besant ..75 

23816 Perfect Way ; or, Finding of Christ. Khigsford 1.50 

50211 Phrenology. Olin .50 

23806 Philosophy of Fire. Clymer. Cloth. 1.50 

50215 Physiognomy. Lomax .50 

50555 Pictorial Key to the Tarot. 2.00 

26002 Picture Sketches, Poems etc. A. C. S. Engle .. .10 

50220 Planetary Influences. Bessie Leo .50 

24332 Plot in os. K. S. Guthrie .75 

24331 Plutarch’s Genius of Socrates. K. S. Guthrie. .35 
23285 Poetry of Freemasonry .Morris Silk Cloth,Gilt 3.50 

23281 Embossed Cloth Cover. 2.75 

24384 Power of Self Suggestion. McComb .50 

24386 Power of Thought. Sterrett .1.75 

50225 Practical Astrology. Alan Leo . 1.25 

50435 Prayer. Page .50 

23751 Prelate’s Lessons for Commandery use. 1.00 

26037 Presentation of Flowers at Installation. A Poem. .10 

24333 Priestess of Isis. E. Schure .1.25 

24335 Prince of Destiny, The S. K. Ghosh .2.00 

23551 Principles, Practice, Masonic Law. Simons ,1.50 

50235 Progress of a Mystic. Sampson .40 

50240 Progressed Horoscope. Alan Leo .00 

50245 Progressive Creation. Sampson. 2 vols.7.00 

50250 Progressive Redemption. Sampso?i .4.25 

50255 Prosperity Thro Thought Force. McClelland. 1.00 
50515 Psycho-Harmonial Philosophy. Pearson .3.50 


































24344 

23805 

23811 

23081 

23083 

23084 
26012 
26005 
23851 
23841 
23850 
23861 
23865 

24336 
23870 

24337 

24338 
50265 
23886 
50270 
24371 
24392 
24387 
50525 
23860 

24339 
50275 
23901 
24511 
23896 
24414 
24391 
23946 
23881 
23906 
23915 

23911 

23912 
23925 
23911 
23922 
23895 

23936 

23937 
23940 
23931 
26011 
23956 
23981 
23984 % 
24396 
23951 


Psychology of Suggestion. B. Sides .1.75 

Put Through. (Comic.).25 

Pythagoras and the Delphic Mysteries. Schure 1.00 

Pythian Knighthood. Carnahan. Cloth. 3.00 

Half Morocco. 4.00 

Full Morocco. 5.00 

Queen Esther. A Poem. Mrs. Parmelee .05 

Queen Flora’s Reign. A Poem. Timmerman .15 

Queen Moo and the Egyptian Sphinx. . .* 4.75 

Queen Moo’s Talisman. LePlongeon . 1.50 

Queen of Sahara. (Burlesque)... .6 copies_ 3.00 

Queen of the South. Macoy .* .40 

Paper.* .25 

Rama and Moses. E. Schure .1.00 

Ransford Drill, O. E. S.75 

Rays of Truth. Bessie Leo. . 1.25 

Real History of the Rosicrucians. A. E. Waite .2.50 
Rebuilding of Solomon’s Temple. Franklin.. 1.50 

Red Blood of Odd Fellowship. 1.50 

Reincarnation and Christianity.50 

Reincarnation and The New Testement. Pryse. .60 

Paper.35 

Reincarnation Study ofForgottenTruth. Walker 1.00 

Revelation of a Square. 2.00 

Review of Cryptic Masonry. Warvelle. Paper .15 

Riddle of the Universe. Ernst Haeckel . 1.50 

Right and Wrong Thinking. A. M. Crane... 1.40 

Roberts’ Rules of Order.75 

Romance of Two Worlds. Corelli. .50 

Rosicrucian Cosmo-Conception. Heindel. . 1.15 

Rosicrucian Christianity Series [20 Books].. 1.20 
Rosicrucian Philosophy in Question & Answer. 1.15 

Rose Croix. Gilliam . 1.60 

Rosicrucians, Rites & Mysteries. H.Jezznings. 3.50 

Rosicrucians, The. Clymer . 3.00 

Royal Arch Companion. Chase. Limp Cloth.* .75 

Same in Cloth and Gilt Binding .* 1.00 

Leather with Flap.* 1.25 

Royal Arch Standard. McGown. Limp Cloth,* .75 

Same in Cloth and Gilt.* 1.00 

Leather with Flap.* 1.25 

Royal Order of Ogling Owls (Burlesque) 6 copies 3.00 
Rubaiyat of Omar Khayyam. Deckel Edge... 1.25 

Limp Leather. 2.00 

Watered Silk. 2.00 

Ruins of Empires. Volney ..75 

Ruth, the Gleaner. A Poem. Mrs. Parmelee. .05 

Sacred Mysteries. A. Le Plongeon .* 2.50 

Scarlet Book of Freemasonry. Reddizzg . 3.00 

Leather. 4.00 

Science of the Larger Life. Geste/eld . 1.50 

Scientific Demonstration of Future life. 1.50 



































24066 

24067 
24031 
24343 
50280 
24076 
23971 
22966 

24347 
23991 

24349 

24348 
22021 
22024 

22571 

22572 
23976 
26025 
23986 
24401 
24396 
23916 
50285 
24040 
50460 
22301 
22304 

24020 
24045 
24026 

24350 

24351 

50370 

50371 
24050 

24021 
50240 

24372 

24373 

24001 

24002 

24011 

24012 

24006 

24007 
22216 
22217 
24085 
50655 
24355 
50575 


Secret Doctrine. Vols. I and II Blavatsky 12.00 

Secret Doctrine. VoJ. Ill. 5.00 

Secret Doctrine Abridged.. Hillard. . 2.00 

Secret of Achievement, The. O. S. Marden... .1.50 

Secret of the Sphinx. Smith and Sutton . 1.25 

Sermon on the Mount. Pryse. Cloth.60 

Sermons & Address. 480 pgs.(shop worn )Platt* .75 

Servant in the House. Kennedy . 1.25 

Shells from Life,Love-God. Sears . 1.00 

Shibboleth,K.T.Monitor. GrandEnc. Connor 1.25 

Shrine of Silence. Henry Frank .1.50 

Shri Rama Chandra. Besant. Boards.65 

Sickles Ahiman Rezon, General.* 2.00 

Genuine Morocco.* 3.50 

Sickles Monitor ca a v f.* 1.00 

Leather.* 1.50 

Signet of K.S, Freemason’s Daughter,.* 1.50 

Signs and Passes. A Poem. A. C. S. Engle .10 

Signs and Symbols. Oliver ..* 1.50 

Signs ^Symbols of Primordial Man. Churchward8.00 
Simplified Scientific Astrology. Max Heindel... .40 

Singular Story of Freemasonry.75 

Sister Masons. [Burlesque.] F. Dumont .15 

Sixth & Seventh Book of Moses. 1.00 

Sleep Dream and Visions. Colville .* .10 

Smith’s Diagram Parliamentary Rules. Cloth. .50 

Leather, with Parchment Chart. 1.00 

Smithsonian Comedetta. (Burlesque) 4 copies 1.00 

Social Evening. (Burlesque).25 

Solomon’s Temple. Caldecott. . 2.50 

Some Glimpses of Occultism. C. IV. Eeadfieaterl.50 

Some Problems of Life. Besant .75 

Song Celestial. Edwin Arnold, cloth.75 

Leather. 1.00 

Sons of Osirus. (Burlesque) 6 copies. 3.75 

Spirit of Freemasonry. Hutchison, Oliver, * 1.50 
Spiritual Evolution, Regeneration. Douglas. 1.20 

Spiritual Law in the Natural World. Elevc .1.00 

Paper.50 

Standard Masonic Monitor. Simons—Macoy * .75 

Same, in Leather and Gilt.* LOO 

Standard Monitor, Colorado, Cloth.* .75 

Leather.* 1.00 

Standard Monitor, Florida, Cloth.* .75 

Leather.I.* 1.00 

Standard Monitor Illinois. Cook. Cloth.40 

Leather.60 

Star Chamber. Frazer. (Burlesque) 6 copies 5.00 

Stellar Theology or Masonic Astronomy.2.50 

Story of Atlantis. Scott-Elliot .1.25 

Story of Atlantis & Lemuria. Scott — Elliot ... 1.75 







































24354 Story of the Great War.1.2b 

23961 Story of the Other Wise Man. VanDyke .50 

23962 Limp Leather. 1.00 

24406 Subconscious Self, Education Health. WaldsteinlSBa 

24356 Study of Man and the Way of Health. Buck... 1.50 

24357 Suggestion. C. F. Winbigler .2.00 

24051 Swedenborg Rite. Beswick ,.* 1.00 

24358 Symbol Psychology. Roeder .1.50 

24071 Symbolism of Freemasonry. Mackey ,. 2.25 

24061 Symbol of Glory. Oliver .* 1-50 

50295 Symphony of Life, The. Henry Wood. . 1.25 

24176 Tabernacle, The. Caldecott .1.75' 

50300 Tarot Cards, Pack of 78. Smith . 2.00 

24357 Tarot of the Bohemians.2.50 

24191 Tactics. K. T. Grant . 1.00 

24192 Leather . 1-25 

24196 Tactics, N. Y. Regulation. MO 

24181 Tactics Vest Pocket.* -25 

24184 Morocco. * .75 

24182 Leather.* -50 

24206 Templar Hand-book. * 100 

24201 Temple. Eidersheim. Cloth... 1.50 

50325 Temple of the Rosy Cross. Dowd. . 2.00 

26043 The Compass and Star. A Poem. Engle .05 

26031 The Dependence of Masonry. A Poem .Engle. .16 

26001 The Eastern Star. H. T. Stanton . Free 

26008 The Five Points of the Star. APoem. Russell .10 

50490 Theocratic Philosophy of Freemasonry. 2.00 

50305 Theoretical Astrology. Green .50 

50665 Theosophy. Rudolph Steiner . 1.00 

26029 The Spirit of Freemasonry. A Poem. Engle.. .10 
26028 The Spirit of the Eastern Star. A Poem. Engle .10 
26010 The Star our Guide. J. E. H. Boardman ... .05 

24236 This Mystical Life of Ours. Trine . 1.00 

50580 Thought Forms. Besant & Leadbeater .3.50 

50330 Thoughts About Good Cheer. Marden .25 

24216 Thoughts for the Occasion. 2.00 

24408 Thoughts on the Spiritual Life. Boehme .75 

24363 Thought Power, Its Control and Culture. Besant .75 
24362 Thrice Greatest Hermes. G. R. S. Mead. 3 vol.10.00 

24186 Throne of Eden. W.J. Colville . 1.00 

50315 Through the Mists. Robt.J.Lees . 1.25 

24241 Through Silence to Realization. Wilson...'. 1.00 

24531 Through the Gate of Good. James Allen .50 

24532 Special Gift Edition.75 

24535 Paper.15 

24166 Traces of a Hidden Tradition. Cooper-Oakley. 1.25 
24213 Traditions, Origin, Early History. Pierson..* 2.50 

24364 Transcendental Magic. E. Levi .5.00 

24225 Trial of Jesus. Di 1 tcker . 25 

24366 Triumph of TrutV 3T Doom of Dogma. Erank.l.ciO 






































368 True Church of Christ, The.y. IV.Brodie-Innesl .25 
24367 True Spirit of Religion. Swami Paramanajida 1.00 

50320 Twentieth Century Christ. KarisJika . 1.00 

24230 Twentieth Century Orient (Burlesque)6 copies 3.00 
50325* Uuder a Lucky Star. Walker . 1.50 

26035 Under the Palms. A Poem. Engle . .05 

24256 Universal Spiritualism. Colville .. 1.00 

24416 Unknown, The. C. Flamtnarion .2.00 

24250 Van Nest’s Burlesque Ritual. 6 copies. 3.75 

24369 Vedanta in Practice. Swami Parama?ianda ... .1.00 

24506 Vendetta. Corelli .50 

24370 Veil of Isis or Mysteries of Druids. Reade .... 1.00 

24251 Vocal Manual. Words Only. Macoy y .* .25 

24265 Vocal Star, O. E. S. Paper.25 

24266 Voice of the Silence, The. Blavatsky. Cloth. .50 

24267 Leather.75 

26023 Vow of Jephthah. A Poem. Bessie B. Hastings .10 

24496 Wandering Jew. The. 2 vols. Sue . 1.50 

24497 Better binding. Sue .2.00 

24301 Washington & Masonic Compeers. Hayden* 1.75 
24276 Way of Initiation. Rudolf Steiner Ph. D. ..* 1.00 
24271 Way of Peace, The. J. Allen . Cloth.50 

24274 ^ A Special Gift Edition.75 

24275 " Paper.15 

50550 Way of the Soul.2.00 

26044 Wear the Colors. A. C. S. Engle .05 

22501 Webb’s Monitor.* .75 

22502 Leather.* 1.00 

22491 Webb’s Monitor—Morris Edition Cloth.75 

22492 Leather. 1.00 

24286 What All the World’s a-Seeking. Trine . 1.25 

50380 What is a Horoscope and How to Cast It. Leo. .50 
50465 What is Genius. Colville .* .10 

24417 What is New Thought. Sears .10 

50385 Will to be Well. Patterson . 4th Ed.1.00 

50386 Will to be Well. Patterson. 5th Ed.1.20 

24441 Within the Holy of Holies. Rellimeo .1.00 

24418 With the Adepts. Franz Hartmann .1.15 

50390 With the Master Builder. Page .35 

54315 Wisdom of the Ages. (Burlesque) 6 copies... 5.00 
24281 Witching Hour. Thomas . 1.50 

26036 Within the Arena. A Poem. Engle .05 

26009 Woman. Humorous. A Poem. Brown .10 

26040 Woman and Woman A Poem. .05 

50445 Words of Power. Colville . paper.* .10 

24321 Worshipful Master’s Assistant. Macoy .* 1.50 

24324 Same, in Morocco and Gilt.* 2.25 

24425 32° K. P. or Ninety in the Shade. (Comic.).. .25 

24371 Yoga, or Transformation. W.J. Flagg .3.00 

50400 Your Fortune in Your Name. Sepharial. .1.00 

50475 Zanoni. Bulwer Lytton . 100 

































































